Maanga-pramevara one of the earliest mantra-mrga texts; the

practice outlined by its cary-pda is actually almost indistinguishable

from the Atimrga (i.e. the upata-vrata!. "
th
chapter sets out a t#o-
phrased vrata for sdha$as and cryas that corresponds to the
upata-vrata% culminating in yogic death in the cremation ground.
(see &'oga of (ying)!
*atna+$ of one ,aradatta
p. -.--"
/orty-eight minutes prior to the rising of the sun is the 0rst morning-
1uncture (sandhy!. 2t has three divinities (associated #ith it!. 3he 0rst
(third! is proper to 4rahm% the middle to 5i67u% the last to *udra. 2n the
0rst t#o of these% after purifying himself (by attending to the needs of
nature% esp. evacuation!% one should purify and prepare the sacred ash
(bhasma!. After purifying
-
#ith mantras the sacred ash8ac9uired (by
begging!% #ithout any faults in the preparer and other instruments of
production% and possessed of good 9ualities such as #hiteness8on the
south face of :hiva% and after doing pradakia ;ritual cirumambulation<%
he should meditate on the =ord having the form of the sun% #ith three
eyes% loo$ing upon the ash #ith a $indly ga>e. And after that% he should
o?er ;it< to a preceptor #hose ga>e is dyed ;i.e.% permeated< #ith the
reality (tattva! of :hiva% or to an elder brother ;i.e.% senior initiate under
the same guru% #ith a similarly po#erful ga>e<. After that% he should
remain in an isolated% clean spot free of creatures and plants% simply
repeating the 0ve &puri0ers) ;i.e.% the brahma-mantras< until the 1uncture
;lit.% pressing< of *udra ;i.e.% the last -@ minutes prior to sunrise<. 3hen%
having bo#ed to the =ord% and resolving A2 perform your commandB% still
repeating ;the mantras<% he should bathe% repeatedly rubbing8#ith
great e?ort8his body and limbs #ith abundant ash% from the soles of the
feet to the head. Also ;this bathing should be done< at the midday and
evening 1unctures% #ith this di?erenceC at the midday ;1uncture< the 0rst
;third< pertains to 4rahm% the middle% #hen the sun stands overhead% is
proper to *udra% and after that ;the last third< pertains to 5i67u. After the
setting of the sun% the 0rst ;third< pertains to *udra% then 5i67u% then
4rahm. 2n each ;1uncture<% it is speci0cally *udra)s segment that is the
;proper< time for bathing. ,aving completed the bath thus% still reciting
;the mantras<% having gone to the temple ;of :hiva<% having prostrated
#ith great devotion to :hiva% and having dedicatedDo?ered his bath ;to
the deity<% he should enter the inner sanctum (garbhagha! slo#ly. After
that% in an area to the south of the murti ;he should< fall to his $nees%
folding the hands in anjali at the heart% loo$ing at :hiva in his image
1
saEs$Ftya also has the important sense of &ma$e 0t for). (:anderson!
(mGrtistham! as if ,e #as there in front of one)s eyes. :ome ;say< that% if
his state of ;meditative< #ithdra#al (pratyhra! has not ceased% then
immediately upon coming ;into the shrine< he should ma$e the ;ritual<
laughter. 4ut #e see ;i.e.% suppose< that% if the meaning of the
commentary ;of Haundinya< is considered ;in the passage< beginning
#ith AAnd reaching ;the shrine<% that #hich he 0rst recitesIB% then ;you
#ill< certainly ;agree #ith the interpretation< that% having reached ;the
sanctum< he should repeat ;the mantras< facing north% #ith controlled
mind% for the sa$e of a superior ;meditative< #ithdra#al. ,aving recited%
only ;#hen< he is ;fully< immersed in his meditation on :hiva% he should
laugh loudly and repeatedly. After that% he should begin the song. :till
singing% he should rise up. 3hen he should dance accompanied by his
song. ,aving completed the song% he should then 0nish the dance. After
that% having seated in the manner previously stated% still meditating on
:hiva% he should ma$e the huuk sound and bo#. After that% mantra
repetition. ,ere both mantra repetition and bo#ing are purely mental%
the dance is purely physical% and the laughter% singing% and huuk-
ma$ing are purely verbal; this in1unction is approved. *egarding this%
laughter ;should be< as long as three long breaths ;i.e.% about JK
seconds<; the song and dance ;should be< as long as ;it ta$es to ma$e<
three repetitions of the daaka ;free-form verse<. ,e should ma$e three
deep huuk sounds% sixty prostrations% and three repetitions of the 0ve
&puri0ers) ;i.e. the brahma-mantras<8so says the blessed preceptor% my
master% by #hom 2 #as saved from the ocean of ignorance. 4ut the
author of a;nother< commentary has argued that ;the above three
practices< should be done until one is completely satis0ed. ,aving
completed his o?ering in this #ay% meditating on the =ord% he should
o?er ;its fruit< #ith this thought% AL 4lessed Mod% 2 have completed the
six-fold o?ering by your command% #ith laughter% song% dance% huuk
sounds% prostrations% and japa, and no# 2 #ill ta$e the 0nal ritual bath.
J
B
3hen% having bo#ed to the =ord and having left ;the sanctum<% still
repeating ;the mantras<% the should ma$e three ritual circumambulations
(pradakia!% slo#ly% ending #ith another bo# (pram!. 3hen% having
ta$en the 0nal bath% he should revere% #ith devotion% properly% in due
order% the founders of the faith% from =ord =a$ul+a to *+$ara. After
that% one pradakia. 4ut at other times% he can do pradakia as much
as he li$es% #hile repeating ;the mantras<. (oing japa of the 0ve mantras
even by itself is a cause ;for the increase< of dharma.
No# he should purify8#ith ash alone% having sifted it #ith a soft 0lter
such as the end of his loincloth8an area of ground near to the temple
#hich he has chosen during the day% and #ell inspected ;to verify< that it
is free of problems such as plants and so on. After that% having sat do#n
there% he should remain% devoted to his practice until he becomes
overpo#ered by great sleepiness and is exhausted. 3hen he should rise
2
the term avabhta-snna comes from Vedic ritual, referring to the completing ritual bath taken by the
yajamna and his wife, after which he ceases to be a dikita!
again and investigate ;the area<. After that% having puri0ed it #ith
mantras% he should spread out abundant ash. 3hen he should sleep
there% still repeating the 0ve mantras. ,aving arisen again ;after
sleeping for some time<% he should ;go to< sleep ;again< #ith this very
ritual% by #hich purity and increase ;of dharma< #ill arise 9uic$ly. Oven if
he should die #hile asleep% he #ill transcend ;because he fell asleep
repeating the mantras<. Lther#ise% if he falls from his discipline% he #ill
only attain to samsara ;again<. 3hus% having assiduously practiced the
discipline in the 0rst stage% #hen he has indeed attained $no#ledge%
eliminated impurity% and received permission% then having entered the
next stage% constantly discriminating% he becomes li$e an actor in the
midst of people #ho become his audience; ;in this #ay< he should
underta$e ;the transgressive practices< beginning #ith ya#ning.
ancharthabhasya ad -.--
Ihe should be #ithout property% #ithout garment% na$ed as the day he
#as born. ;:tudent< saysC #hat is the purpose of this na$ednessP 2t is
saidC 3#o purposes are to be recognisedC for the sa$e of possessionless-
ness and for the sa$e of proclaiming &inauspiciousness). 3he #ord &or)
refers to capability ;to go na$ed< or lac$ thereof. 2f incapable% then he
should be non-na$ed% #ith a single cloth.
ashupata-sutras b$. -
-J! ,e should not see urine or faeces.
Q
-Q! ,e must not address a
#oman or shudra.
K
-K! 2f he should see% if he should address% -R! having
cleansed himself by sipping #ater% -@! having done pranayama% -S! he
should do 1apa the *audr+ Myatr+ or the 4ahurGp+ Myatr+ ;i.e.% the
Aghora mantra<. -.! Lne #ith mind pure% -"! practising% JT! then his
yoga progresses. ;or his *udra-yoga comes about< J-! Hno#ledge
through vision% hearing and thought of things far distant (i.e.
clairvoyance% clairaudience% etc.! comes about for him; (follo#ing
9ualities :anderson postulates are after deathC! JJ! omniscience% JQ!
ability to move #ith the speed of thought% JK! ability to ta$e on any form
desired% JR-J@! the state of being characterised (dharmitvam! by being
free of the sense organs D the ability to exist #ithout reliance on the
faculties% JS! all creatures are sub1ect to his #ill% J.! and he is not under
the control of anyone. J"! and he can enter anyone (possession!% QT!
and he is un-enterable by anyone else% Q-! he can $ill anyone% QJ! no-
one can $ill him% QQ! free of fear% QK! indestructible% QR! ageless% Q@!
deathless% QS! he is able to move unimpeded any#here% Q.! he becomes
a great lord of the ganas of =ord Mahadeva% endo#ed #ith these
9ualities.
ashupata-sutra b$. Q (:econd stage!
"
Vedic injunction # cf! $aittiriya-samhita %&lack 'ajurveda(, "!1!1
)
*f! +alpasutras!
-! sect-mar$ not manifest% J! behaviour manifest% Q! despised% K! among
all people (of varnashramadharma society!% R! he should go about being
abused% @! #hose sin is destroyed% S! because of the abuse of others% .!
he gives them sin% "! and receives their merit.
R
-T!therefore --! let him
behave li$e one dead (preta!% -J! or let him ya#n% -Q! or let him sha$e
his body D t#itch% -K! or let him limp% -R! or let him Uirt% -@! let him do
even that% -S! let him say even that% -.! by #hich he #ould be
insulted Dhumiliated. -"! for the #ise one #ho is abused becomes one
#hose austerity is complete. VVJ reasonsC merit-transfer% and one
becomes detached from #orldly values (later non-vedic! W mediating
bet#een vedic and tantric phasesXX
ashupata-sutra b$. K
-! hidden $no#ledge shines forth to bring about an in0nity of austerity%
J! #ith hidden vo#% Q! $no#ledge of :ans$rit (pure language! is
concealed% K! having closed all the doors of his senses% R! through his
a#arenessDunderstanding% @! let him #ander about alone in the #orld
li$e a madman. S! let him ta$e coo$ed food that has been thro#nDleft
out. .! in this #ay% other people #ill thin$ Ahe is a madman% a foolB "! for
humiliation is said to be the highest of all disciplines. -T! 2ndra himself
practised the ashupata(-vrata! in the beginning among the asuras (in
order to defeat them! --! he too$ the merit they had gained through
sacri0ces and charitable actions. -J! he obtained it by a #ell-made
deceit -Q! for this abuse is no abuse% therefore -K! let him go about
being blamed -R! but one #hose actions are actually blameless -@! this
path is higher than all others -S! the true path -.! other paths are bad
-"! having gone into the presence of *udra by this method% JT! no
brahmin returns again.
2nscriptional evidence
3he :omnAthpattan rashasti of 4hAva 4*Yihaspati
&& oversaw the great ,haiva center of ,omn-th %aka ,omeshvara( on -rabian ,ea in
,aurashtra! .nscription composed in 11/0 during the reign of +um-rap-la, the *alukya
king ruling from -nahilapala %aka -nahilap-ttaka(, 211 mi 23 of ,omn-th! 4atter one of
12 jyotirlingas on the pilgrimage circuit!
5
6or Vedic antecedent, cf! -pastambashrautasutra 11!15!157 4et him not put on the garment of a dikshita, let
one say no evil of him, let one not eat his food8they take on his sin! etc! ,anderson p! 21 footnote /9
1 :;m! <everence= to ,hiva! 'ou will place her even in your lap, you rogue> may the
husband of &hav-ni, addressed angrily with these words by ?ma, protect ye!
Victory to you, o lord of obstacles! ;beisance to you, o goddess of speech %sarasvat.(
<emove all obstacles from me as . undertake this novel poem@composition
6riend tongue, be inspired @ shine forth while . compose this eulogy %prashasti( of the
virtues of the Aanda %Bashupati priest( who is the best of the ,arveshvaras %tech term of the
temple hierarchy(!
:mangala shloka to the moon, who founded this site @ set up this ,hiva deity7= victory to
,oma, whom the burner of the limbs of the 4ove Aod created without blemish, who himself
gave this holy place %sth-nam( to the wise among the best of Bashupati -ryas %tech term
for priest in temple(, when these Bashupatas had as the result of the curse of Aauri retreated
to V<Cind-van during the +<Cita-yuga, having himself created the Baddhati %rites for
worship(, when a little bit of the +ali age had gone by, seeing that this holy place was in
ruins, ,hambhu then instructed 2and.shvara for the sake of the renovation of that holy
place, D$here is in the kingdom of +anyakubja the famous city of V-2-ras. which is the
ancestral home of the presiding deity of dharma and liberationE in which, as the result of
the command of .shvara %,hiva(, omniscent 2and.shvara caused himself to be born in the
household of the leader of the br-hma2as and carried out the Bashupata observence! $hat
one whose treasure is austerity %Fascetic( went forth from &enares for three purposes7 to
make pilgrimage to the holy places, to bestow initiation upon kings, and to protect @ ensure
the welfare of the monastic sites @ sacred places! Ge became glorious &h-va &<Cihaspati
%Hbh-vaI indicates Bashupata asceticism(! Ge was venerated by all! Gaving attained the
status of comparison with the many %1J( tirthak-ras, he reached Kh-ra %to the north of the
Vindhyas, capital of the Baram-ra kings, in Lalwa(! Ge body like that of 4akulisha
himself, he was venerated by the ascetics, the very image of +andarpa %+amadeva(!
0 there he attained the teaching that unlocked all his scriptures %-gama(! 3ven today, the
eMpansion of his genius shines over the three worlds, for these three reasons7 he rigourously
performed tapas in Lalwa, +anyakubja, and -vantiN he made the Baram-ra kings his
disciples %i!e! gave them d.k,h-(N and he correctly @ conscientiously protected the ma$has!
$hat pure-minded one @ saintly man, having been reminded by ,hiva of the cause of his
descent into the world of mortals, turned his mind to engage in restoration of that sacred
site! Ge brought Oayasimha into close relationship of brotherhood! ;n that very same day
that he made up his mind to undertake this pious task, +ing ,iddhar-ja %aka Oayasimha,
predecessor of +um-rap-la, he bound a demon in a cremation ground and thus was called
,iddharaja( himself @ without prompting, joining his hands in anjali, appointed him to the
office of mahattara %guardian of the temple, board of directors( and %gave him( the
unePualled title of -rya %senior -rya, over other 515 -ryas(, out of his great respect %for
him(! Qhen that king had gone to heaven, the glorious Virakum-rap-la of unimaginable
greatness by virtue of his eMceptional tejas, immediately occupied the lion-throne of that
kingdom, a lion that leaped from head to head of the HelephantsI &all-la, king of Kh-ra,
and the king of Oangala! $hen, while in this way Vira +um-rap-la, that wish-fulfilling tree
of the three worlds, was eMercising sovereignty continuously, the Aanda &h-va
&<Cihaspati, seeing that the temple of the enemy of the 4ove Aod was dilapidated,
addressed the king %with( the following words in order to restore the home of the god! -s a
result of the command of the punisher of the 4ove god, the king made &h-va &<Cihaspati
made himRwho would cause to be built the great temple, who was approved by the
members of the four lineages of the Bashupatas %i!e! founded by +aushika, Aarga, Litra,
and +urushya(, a man of firm resolve, born in the lineage of Aargeya %aka Aarga(, who was
famous over the surface of the earth as the ornament of his eMcellent gotraRlord of all the
,arveshvara Aandas! Gaving given him ornaments %of office( and two cow elephants
%captured from king of KeccanS(, and having hung about him strings of pearls, having
anointed his two feet with sandal paste, having bowed with his head, having eMpelled his
own %previous( mahattama, and having broken his most personal seal %bestowed on the
previous mahattama(, he handed over the site along with the Baddhati of the &havi,hya
Bur-2a and with an unrestrained outlay of rice %to fund the operations of the place(! $he
king then was delighted and proclaimed publicly D$his office of Aa2Ka has been bestowed
by me on you and your sons and their sons for as long as the moon, the stars and sun
endureE +ing ,oma %ie the moon( made the temple of gold in the beginningN then
+<Ci,h2a, who was as mighty as <ava2a @ whose heroism was for the uddh-ra of
<-va2a, made it of silverN then shr. &h.madeva made it as a mountain of jewels with large
blocks of stone which were most brilliant %eg white marbleSN this historical king restored
the temple after it had been sacked by Lahmud of AhaTni in 12"/ SSS(! $hen that temple
which had in due course become dilapidated, this forehead-ornament of kings made the
temple and gave it the name Leru, which is all %due to( the splendor of the Aanda-
,arveshvara who was the treasure-house of all good Pualities! -fter that, the king of the
kingdom of A?rjjara, being delighted with his satisfaction at the way the temple had turned
out 8! gave a village in the neighborhood of La2Kali, with its trees and water8making a
copper-plate inscription on three leaves saying Dit may be enjoyed by you and your sons at
your desire @ freelyE
,ince &<Cihaspati restored this holy site and reformed it in keeping with the Baddhati of
,oma, there was never a Aa2Ka like him and will never be another! $his holy place was
ruined by many wicked Aa2Kas, as well as hordes of corrupt advisers of the king,
overcome by monetary greed! &ut now, it has been rescued by this rhinoceros %ga2Ka(
among gurus, lifted up playfully @ effortlessly as though rivalling the Varaha incarnation
who held the 3arth on the tip of his tusk! Qhat, oh what hordes of enemies were not foiled
in the presence of the kingS Qhose faces did he not blackenS Qhose pride did he not
removeS Qhose posts did he not violently remove, after placing his foot upon their headsS
Qhat enemies of his did he not force to take up the vow of living off almsS ,urely, this tiny
receptacle which is the egg of &rahma, completely stuffed with the fame of his pious acts
would certainly have eMploded had it not been well bound tightly round by the many
strands of his virtues! .ndra has a thousand eyes out of a desire to see his beauty! &rahm-
sprouted four faces because he was resolved to praise his limitless virtues! $he 3arth was
pegged down with the Aotra mountains because it was made unstable by the weight of his
greatness! ,urely three worlds were produced simply because it was realiTed his glory
would not fit in one!
$hat man, eager for his heaven-winning fame %yashas( removed the various livings both
within and without %the precincts of the temple( and handed them back to people of the four
j-tis! Qho completed the full total of 515 -ryas in order to restore the sacred site when he
had first marked out his boundary! Ge built a impregnable fortress on the southern side of
the god, and also on the north, and he eMtended the city! Ge gave golden finials %kalashas(
to the temples of Aauri, &himeshvara, +apardin, ,iddheshvara, and other gods! Ge also
made a hall for the reception of the king, and a well to provide purity for the temple
kitchen, and also to provide water for bathing! ;n the east side of +apardin, he built a hall
of slabs with fine pillarsN he also provided the god with a silver conduit and a bench on
which to place the receptacles %for bathing the linga(! <estoring the dilapidated temple of
Bapamocana-shiva, he made a ghat! Ge built many fine houses for br-hma2as, he brought
about the restoration of the livings designated for the worship of Vi,h2u, and he built two
step-wells within the new city and on the road to the temple %area(, and added a *a2Ki
temple! 8!
Qho renovated the new temple of *a2Kik- which was in the vicinity of ,hashi-bhushana
%aka ,omeshvara(, as though eager to obtain his own salvation in physical form! Qhenever
there was an eclipse of the sun or moon, he always bestowed all kinds of gifts upon worthy
&rahmins who had come to him as their protector! Qhat other man is ePual to this treasure
of virtues who delighted the earth with his endless giftsS Qho achieved the greatest joy
from the following7 devotion to ,hiva, love for the vision of the ,upreme ,elf, his only
faith was in the Veda, his only vice was helping others, whose mind was ever given to
patience @ forbearance, who only acted to do good, and obeisance to the bearer of all!
Ge had a wife whose face was lovely as the moon, of a famous line, like Aauri to the
enemy of the three cities, like the victorious 4akshmi to the enemy of Lura, like the Aanga,
,arasvati, and 'amuna by virtue of her eMceptionally good reputation, her eloPuence, and
her beauty %respectively(! ,he was the daughter of ,oKhala, and was known on earth as
Lah-dev.! 8!
Ge had four sons, ,iddhas7 -par-ditya, <atn-ditya, ,omeshvara, and &h-skara, like
KasharathaIs four sons 8!
4ine )/7 introduces a certain mighty &hoja the son of Bremaladev., the sister of
+um-rap-la 8 this prince &hoja by %&<Cihaspati( the king among Aa2Kas was made to
perform the p?j- of ,hr. ,oman-tha at the moment of an eclipse8
4ine 517 the foremost of Laheshvara kings, +um-rap-la
$rinity term 211)
,haiva $raditions part two
2ow, its due time arrived, we will teach the fifth chapter, having first made the HconnectionI
%saLbandham( N because he %4akulisha( stated7 HasaLgayog.I in the beginning of the fifth
chapter! 2ow we shall make an eMegesis, having made the HconnectionI of the fifth with the
fourth chapter! Ge %the student( says7 . have an uncertainty, because there are four kinds of
HconnectionI! Gere %in our tradition( HconnectionI has four kinds, namely7 with an aphorism
%s?tra(, with a topic, with a chapter%s(, and a HremoteI connection! 6or it is said7
*onnection is taught to be of three kinds, with aphorism, topic, %and( chapterN
and HremoteI connection, with remaining topics from before is accepted!
$hus because HconnectionI is of four kinds, we have a doubt7 which one is this connectionS
$o this it is said7 this is not an aphorism-connection, nor a topical connection, nor a remote
connection! <ather, this is a chapter-connection! Ge says7 if so, then please state in
connection with which of the remaining topics this connection %applies(S .t is said7 with that
of 'oga! Ge says7 what is it that is remaining under the topic of 'ogaS ;r rather, what is
there fiMed which is connected as a remnantS $o this it is said7 in the preceding four
chapters, Aod has been discussed in terms of his causality, multiplicity, and manifoldness,
but the oneness of Aod has not been taught there! $hat will be eMplained! Gis causality :i!e!,
his being a cause= was taught there with the words H4ordI, HeMistentI, HprimalI, HunbornI,
and Horigin of %all( creaturesI! :*ommentary under sutras 1!1 and 1!)1-)= Gis multiplicity
was taught with the words HGandsomeI %v-ma(, HAodI, H3lderI, HGowlerI %rudra(, :2!2-)N
also 2!22=, HloverI %k-m.( :2!/=, HBropitiousI %shaLkara( :2!21=, H$imeI, Hkalavikara2aI,
Hslayer of &alaI, H*onPueror of all beingsI, and HmanomanaI :2!22-29=! -nd his
manifoldness was taught with the words Hnot-terribleI %aghora(, HterribleI, and Hmore
terribleI :"!21-2/=! Qe shall now teach the oneness of the 4ord, who has already been
taught in terms of his causality, multiplicity, and manifoldness! Qe will make a statement of
the nature of that kind of Areat 4ord with which one should be joined %yoktavyam(! -nd it
is stated :in 2!J-11= that <udra is to be sacrificed to in both modes :i!e! modes of worship
usually directed towards the gods and ancestors by br-hmins are all directed towards
<udra=! 2ow, with respect to what kind of Areat 4ord should sacrifice and so on be
performed in both modesS .t is said7 which kind of Areat 4ord to whom one should perform
sacrifice and so on %is covered in the sutras which mention the words( devotion :2!21=,
proMimity :)!10-21=, permanent fiMation on Aod :5!11=, permanent joined-ness %or 'oga(
:5!12=, repeating of mantras :5!21=, meditation :5!2)=, remembrance :5!")=, unity :5!""=,
fiMing the mind :5!"9-J=N . will therefore eMplain those %statements( which are yet to be
demonstrated! . will eMplain how this ,oul, when it is pure, having been separated from the
faults and so on, is joined %with <udra(! $hat is the definition of Hthe yoga of completionI!
Qe will state the distinction between the yoga of completion and yoga in action :i!e! the
means vs! the goal=, the mode of dwelling %of the ascetic(, the sustenance %of the ascetic(,
the strength %of the practice(, and the observance %of it(! Qe will also eMplain how the mind
is to be made firm, having attained the presence %of <udra(! $herefore, the fifth chapter is
connected with these stated %topics( remaining!
:asaZgayog+ nitytm a1a[ maitra[ abhi1yate
indriy7m abhi1ayt rudra[ provca tvat \-\ sGtras R.--. in original
shlo$a form<
6or he has said7
5!1-2 Unattached yogI
Gere, the letter HaI is to negate HattachmentI %saLga(! Gere, HattachmentI is defined as being
impelled by %sense objects( seen or heard ofRlike a bull elephantRwhen a person falls
from mantra repetition, meditation and so on, by his lack of dharma %HdemeritI, ,and!( due
to being saddled with the status of a person operating in the sphere of sense objects! %,ense-
attachment is an issue( in all three timesRthis is the meaning! 2on-attachment is not
thinking on sense objects of past, present, or future, like a monk! $hus having oneIs heart
fiMed on the Areat 4ord is non-attachmentRthis is the meaning! Ge says7 is non-attachment
the one and only characteristic of one joined to <udra %yukta(, or is there not anotherS .t is
said7 no, %there is another characteristic(, because 4akulisha says Hyog.I :5!2=! Gere is the
definition of yoga7 yoga is to be understood as the conjunction of the soul with the 4ord!
6or it is said7
$his is the characteristic of one who is HjoinedI %yukta(7 he is not awakened by
sounds made by conches, kettledrums, loud noises, and all kinds of songs and
speeches! :Lbh=
Ge says7 are there only these two characteristics of the Hjoined oneI! .t is said7 no! 6or
4akulisha says7
5!" Eternally %focused( Self
Gere %in this sutra( non-eternality is cancelled by the attribution of eternality! $he definition
of eternality7 even though there is all-pervasiveness of both souls and the 4ord, fluctuations
of the state of the self, together with the mental apparatus, eMist in a sePuential condition,
dependent on their respective sense-objects, like birds %alighting sePuentially( in a treeN
when that comes to an end, one joined with the Areat 4ord is said to be HpermanentI :i!e!
permanently focused on the 4ord(! $he ,elf means the +nower of the field %of the
body@mind(! Ge says7 how is it knownS 6rom the teaching on the stabilisation of the mind,
from the teaching on wisdom and ascetic practice for the sake of yoga, from the arising of
%the states of( Hbeing a detached yog.I, Heternally %focused( selfI, HunbornI, HbenevolentI,
etc! %only( in a conscious being, not in unconscious things like effects, faculties, primal
matter, and so on! $he word HselfI %applies( to that conscious subject! Qhy is the ,elf called
H-tm-IS H.t knowsI %atati, lit!, HgoesI, Vedicism(, thus it is called H-tm-I! Gaving filled the
body and sense-faculties, it is aware of sense objectsRthus it is called H-tm-I, the ,elf! 6or
it is said7
.t pervades %-pnoti(N it assimilates %-datte(N and it devours %atti( sense-objects
againN it always eMistsN therefore, it is called H-tm-I!
-nd it is the hearer, the toucher, the seer, the taster, the smeller, the thinker, the speaker, the
knowerN and so on! 6or it is said7
$he person@,pirit %puru,ha(N the conscious oneN the eMperiencerN the knower of the
fieldN pudgalaN the person %jana(N the minute %a2u(N Hhe knowsI %vedaN perhaps em!
to devaS(N the immortal one, the witnessN the individual soulN the enfolding@all-
pervading@encompassing %paribh?N cf! .shopani,had(N the supreme!
.t is known by these signs of it7 happiness, suffering, will, aversion, effort, consciousness,
and so onRthis is the meaning! Ge says7 are there only these three characteristics of one
who is yokedS .t is answered7 no! &ecause 4akulisha says7
5.4 Unborn
Gere %in this sutra(, with the word HunbornI the refutation of manifestation in other things is
eMpressed! Gere Hother thingsI are the objects of the senses, sound, touch, appearance,
flavour, odour, etc!, and %mental activities( such as mantra repetition, meditating %on
<udra(, and %constant( rememberance %of Gim(! Ge is HunbornI in the sense that he does not
arise in these %i!e!, he does not come into and pass out of eMistence with them(! $he student
says7 are there only these four characteristics of the united oneS .t is said7 no! &ecause he
said7
5!5 Friendliness / Equanimity
Gere HfriendlyI %maitra( refers to ePuanimity, like in the saying Hthe ,un is friendlyI %i!e!
shines on everyone alike(! - person is HePuipoisedI %maitra( when his awareness is firm
upon the Areat 4ord as residing in all creatures, when he has desisted from desire and
aversion, when he is disengaged %from worldly activity(! $herefore while actually in
possession of a body and faculties, he becomes detached etc! %lit!, arises with the state of8(
at the very same time as %i!e! just when( his mind is made firm %on <udra(! $he student
said7 but how is this known, that even while in the possession of a body and faculties, he
becomes detached etc! at the very same time as his mind is made firm %on <udra(S .t is
replied7 it is known, because 4akulisha said7
5!/ he arises / becomes
Gere the word HabhiI is in the sense of distinction! Qhat distinctionS .t is said, because this
person, formerly attached, without yoga, lacking an eternally focused self, and lacking
ePuanimity, has become unattached and so onRthis is the distinction! -risesRthe verb is
used in the sense of becoming manifest! $herefore, while having a body and sense faculties,
at the very same time as his mind is made firm %on <udra(, he simultaneously@immediately
becomes unattached etc!, as in the case of HuncontrolledI and so on %reference to earlier in
the teMt(Rthis is the meaning! $he student said7 what is the means by which he attains this
state of detachment etc!S .t is said7
5!9 Because of the mastery of the senses.
Gere HvictoryI means Hin the state of being conPueredI! 6rom their mastery, the state of non-
attachment etc! comes about! $he HsensesI are the 1" faculties from buddhi to speech,
called HindriyasI because they are capable %.shvara( of grasping objects! because of mastery
of thoseRthis is the meaning! $he word HabhiI in Habhijay-tI is in the sense of total defeat,
that is to say under his control! $hey are to be brought under his control after
invading@attacking them, just as one invades the vital energy, oneIs desires, oneIs anger, and
cities like B-$aliputra!
/
$herefore, when they are turned away from what is unbeneficial
and directed towards what is beneficial@healthful@wholesome@proper %kushala(, in
accordance with oneIs will, then %the senses( are mastered! 6or that reason, the %sutra( says
Hbecause of the complete mastery of the sensesI! $he fifth case is to be understood as %being
used( because it %sense-mastery( is the reason for a person becoming detached %asanga( etc!
$he students says7 elsewhere it is said that those of the ,-Lkhya and 'oga schools are
endowed with the Pualities of detachment and so on %that have been detailed above(, and
that they have attained peace and are liberated, indescribably liberated!
9
.t is answered %by
the teacher(7 they are indeed endowed %with these Pualities(, but they are not liberated!
Qhat is the evidenceS %4it!, where is this establishedS( .t is answered7 here %in this teMt(!
&ecause he has said7
5!J Thus udra has taught.
Gere, H<udraI denotes the *ause of the universe! $he nature of <udra has already been
taught! $he particle HpraI %in prov-ca( is used in the sense of the purity %i!e! validity( of this
utterance :as in Hprakar,haI, eMcellence=, as in the eMpression Hone whose sense faculties
are completely stilledI! $he verbal root HvacI %here( denotes audible speechN hence the word
Hprov-caI, Hhe truly declaredI! $hus, that which the ,-Lkhya and the 'oga teach, namely,
that %anyone( endowed with detachment etc! has attained peace and is liberated, is an
incorrect view of theirs, just as a person whose eye has a cataract sees %two( moons %i!e!,
their vision is distorted(! &ut though he is certainly endowed %with these Pualities(, he is not
liberated! %;<7 but this B-shupata yogin is not only endowed %yukta(, he is liberated
%mukta(! $his must be understood as the pure %correct( view! QhyS $his is to be understood
from the fact that the teachings of the ;mniscient ;ne are non-discordant with reality! $he
meaning %of the sutra( is, thus it is, and not otherwise! -nd what elseS $his teaching that
begins with the word HathaI and ends with H,hivaI, taught by <udra, is it %t-vat(, the
foremost of all systems! $herefore, the validity of the *ause %<udra( and the ,cripture is
emphatically stated as supremeRthis is the meaning! $his is an unstated shloka! $he
student says7 are these sense-faculties conPuered merely by understanding them, like
primordial materiality %in the ,-Lkhya system, where only discrimination is necessary to
master prak<Citi(S .t is answered7 no! $heir conPuest cannot be accomplished through
/
$he capital of LagadhaN in modern Batna!
9
,anderson marks the last two words, nirabhilapy- mukt-, in cruMes as corrupt!
knowledge, through teaching and so on! &ecause, the &lessed 4ord has taught the place of
residence, the mode of sustenance, the power %acPuired(, the action, the attainment, and so
on as the means of that conPuest! $herefore, first the place of residence %vasatyartha( is
taught as a means of their conPuest! &ecause 4akulisha has said7
;Gnygraguhvs+ devanitya[ 1itendriya[
6a7msn nityayu$tasya bhGyi6haE sampravartate \J\
sGtras R."--Q in original shlo$a form<
5!0 !"elling in an abandoned building or a ca#e.
- Hsh?ny-g-ramI is a house that is empty %i!e!, interpret the compound as a
karmadh-raya(! H3mptyI means separated and deserted! -g-ram is a synonym of g<Ciham
%house(! $he words -g-ram, g<Ciham, and sadanam are synonyms! $he verbal root HguhI
means to conceal! - cave is so called because it conceals, i!e! shelters, a practitioner
%s-dhaka( who has entered it! $he student says7 an empty house and a cave are not different
%in this conteMt(, because they both have the same capacity for concealing@shelteringN %so
why did he bother to mention both(S .f this is asked, it is answered7 a house is made from
leaves, mud, wood, and so on, and a cave refers to a mountain cave and so on, therefore
they are different! ,imilarly there is a difference, because of omniscience, between the
individual soul and Aod, even though there is a sameness with respect to the Pualities of
being all-pervasive and conscious! $herefore, having realised the defect of lack of
privacy@not being isolated in the temple, he should dwell in a deserted house or a cave,
having considered insofar as is possible :;<7 its degree of appropriateness= and ascertained
that it is isolated! Ge should dwell there, totally devoted to the practice of yoga, surviving
with the bare minimum in terms of his preparations of place, food, bed, and so on! :2ote7
this eMtremely syntactically compleM sentence has here been divided into two sentences,
repeating the verb HdwellI! $he most difficult clause to translate is yanm-tra8mary-day-,
which has not been rendered Puite satisfactorily here, though the gist of it is captured!= &y
conjunction with the dwelling place, he becomes a Hcave-dwellerI, as in the phrase Hdweller
in a sand-bankI! $he student says7 how are we to know that the senses are conPueredS Qhat
is the distinguishing mark of those who have mastered themS .t is said7
5!11 $e is eternally %fiMed( on %od.
Gere HgodI %deva( is the &lessed 4ord! Qhen there is permanent %fiMation( on Aod, the
&lessed 4ord U88V howS &y means of mantra-repetition and meditation, principally
motionlessness arises of@for one dedicated to Aod! 3ven though there is the slightest
separation %from Aod(, there is the continuous attainment of that %perfect union( through the
practice of yoga! Bermanent %fiMedness( on Aod is rememberanceRthis is the meaning! $he
student says7 what is the sign of one who is eternally fiMed on AodS .t is answered7 that his
senses are conPuered! &ecause he has said7
5!11 $is senses conquered
Gere, Hhis senses conPueredI means being capable of holding them back or eMtending them
%at will(! $he senses are the 1" faculties mentioned above, beginning with the intellect and
ending with speech! Qhen the senses have been turned away from what is unbeneficial and
directed towards what is beneficial, in accordance with oneIs will :@freely=, and have come
to rest like a darv.kara snake whose poison has been removed, then he is called eternally
focused on Aod and one whose senses have been conPueredRthis is the meaning! $he
student says7 is this state of being permanently focused on Aod itself the supreme
accomplished 'ogaS .t is said7 no, because he has said7
5!12 &f one "ho is constantly yo'ed %yukta( for si( months)
U8!!VS alternately, there is another remote connection %dUrastha-saMbandhaH(! :conj!7
here one must introduce a remote connection!= &ecause it has been taught7
%$here is an arising of meaning( by means of that with which there is connection
of meaning with something that is remote! ;ne does not take together %asaLgati(
things that are disparate in meaning, though they may be in immediate succession!
$hus here also, there is a remote connection! QhyS Gere it has already been stated, Hfor
him, awareness %at a distance( comes aboutI :1!21=, and Hendowed with these Pualities %he
becomes a lord of the ga2as, possessing many supernatural powers(I :1!"J=!
J
$he student
says7 how long does it take for these special Pualities to start functioningS Ko they apply to
one who is HyokedI %and( for one who is no %longer( yokedS Ko they come about
simultaneously or in stagesS Ko they come about for one endowed with the kal-s %i!e!,
body and sense-facultiesR,and!(, or only for one who is free of themS $his %sutra( is
undertaken in order to eMplain these points that are as yet uneMplained :or7 these implicit
Puestions=!
Gere HsiMI is a number! HLonthI specifies time! ;ne month in human calculation is "1 days!
$welve months are one year! $welve fortnights are half a year, hence HsiM monthsI!
$herefore, for one constantly yoked in the interval %of time( from the first to the siMth
month, %these Pualities appear(! $he word HnityaI means continuously, unbroken! H'okedI
%yukta( means HyogaI, i!e! the union of the ,elf with the 4ord! H*onstantly yokedI is in the
siMth case! $he student says7 what happens to this Hyoked oneIS .t is answered7
5!1" It gradually comes to *ass
+
Gere, HchieflyI@HmostlyI %bh?yi,h$ham( means both HgraduallyI and Hfor the most partI!
3Mamples7 Hhe gives graduallyIN Hthe sun has virtually setI! *lairvoyance and the other
%Pualities( appear in %rapid( sePuence, like a needle piercing a hundred petals of a lotusR
this is the meaning! $he HsamI %in sampravartate, Hcomes to passI( indicates unity %i!e! they
come forward together(! Wof one without kal-s, i!e! without body and sense facultiesW
11

HBraI %in sampravartate( indicates initial activity or beginning! $hese Pualities appear due to
the power in one who is thoroughly conjoined %with <udraN yuktottare(Rthis is the
meaning! Qhat comes about with respect to whichS Vision with respect to what is capable
of being seen, hearing and so on with respect to what is capable of being heard and so onR
this is the meaning! $herefore, these Pualities appear in sePuence for one who is constantly
yoked in the interval %of time( between the first and siMth month! QhyS &ecause of the
grace of the Areat 4ord! Qhen that which is called Hlack of ,hivahoodI :;<7
inauspiciousness= has ceased, the Pualities appear due to ,hivahood :or auspiciousness= and
grace! :*f! comm! to 1!1= $he word HPualityI refers to clairvoyance and so on!
J
$he point of citing these sutras is that +au2Kinya thinks we should read them in here as the result of being
constantly fiMed on Aod for siM months # hence the reference of Hremote connectionI!
0
+au2Kinya wants to understand this to refer to the siddhis appearing as the fruit of being constantly yoked
for siM months! &ut bh?yi,h$ham does not really mean HgraduallyI and it seems he cannot cite an instance
where it does! <eading the sutra with the previous one and without +au2KinyaIs interpretation, we might
translate H.t comes to pass almost completely for one who is constantly yoked for siM monthsI, i!e! his
liberation is nearly completeSSSS %highly speculative(
11
*orrupt, perhaps a marginal notation which crept into the teMt!
;bhai$6aE ptrgatam mEsam adG6yaE lava7ena v
po vpi yath$lam an+yd anupGrvaa[ \Q\ sGtras R.-K--S in original
shlo$a form<
$he student says7 adopting what means of sustenance should residence be taken up in an
abandoned house or caveS .t is answered7
5!1) ,endicancy / alms / alms-gathering
Lendicancy means whatever one can gather by alms %lit!, a collection of alms(, like
dove@pigeon %standing for a flockS(! Qhatever is obtained, whether hard food, soft food,
and so on, wandering from house to house, from a city to a village and so on! %$he meaning
of( mendicancy is determined from the statements on cooked food and so on %)!9(! &ecause
it destroys fear, it is called mendicancy :i!e! no karma accrues, because one is not culpable
in any violent actN note the nirukta of the two syllables of bhaik,ha here=! &ecause he did
not use the word Hbhik,haI, %obtaining food through( non-mendicancy is forbidden! %SS(
$he student says7 . have a doubt with reference to the receptacle! .n this teaching, where
ought the alms to be receivedS .t is answered7 in a vessel %p-tra(! &ecause he said7
5!15 .ome into a #essel
Gere, the meaning of HvesselI is well-known, as is HalmsI! Ge should accept whichever he
can obtainRa gourd, a wooden bowl, a cloth bagRin due succession, without violence,
theft, and so on! ;ne should take only as much %food( as one needs! %$he food( should
come into a vessel, not a trayRthe is the meaning of Hcome into a vesselI! $he student says7
in the rules for brahmac-r.s :i!e! in the A<Cihyas?tras=, it is said, Hwithout honey, meat,
and saltI! -re honey, meat, and so on totally condemned %for us(S .t is said7 no! &ecause
4akulisha said7
5!1/ /o faulty meat) o*tionally "ith salt
Gere the word HmeatI is well known, as is HalmsI! $hat %meat( which is obtained, whether
from a buffalo, wild pig, and so on, is said to be Hnot faultyI if free of violence and theft!
H;r with saltIRhere the word HsaltI is well-known, as is HmeatI, namely sea-salt, rock-salt,
and so on! $his meat obtained by the proper procedure of mendicancy, with salt or without,
is not faulty, not condemned, not despisedRthis is the meaning %of the sutra(! H;rI indicates
choice! %-lms( are not faulty with meat, with salt, with both or directlyRthis is the
meaning! $he students says7 what should one do when one cannot obtain alms or when one
cannot obtain enough alms %lit!, a time of insufficiency(! .t is answered7 he should keep
drinking water, because 4akulisha has said7
5!19a according to the occasion
Gere HI is added to HapaGI! $he particle here refers to the limitation that it :the water=
must be covered, pure, etc!, because it must not be covered by leaves, as in the case of
abandoned cooked food! $he nominative should be understood in the place of the
accusative %-paG for apaG(! HQaterI here has its usual meaning in the world and so on %i!e!
also in the scriptures(! Qater free of grass and so onRthis is the meaning! H;rI indicates
separationN alms is one possibility, water another! $he word HapiI indicates possibility7 Hor
he should keep on drinking waterI :@he should remain, drinking water=! &ut he should not
gain his sustenance by any means outside %of that prescribed in( the scripture%s(Rthis is the
meaning! $he word Hyath-I is used in the sense of HlikeI, HasI %samAna(! Oust like %yathA( in
the teaching on alms, it was eMplained that effort must be made in the practice of yoga, so
too having drunk water! Gere there are two occasions %referred to(, the occasion of not
obtaining alms, and that of not obtaining enough alms! <egarding this, when, having
wandered about the entire village or city, he obtains nothing, that is Hthe occasion of not
obtaining %alms(I! $he Hoccasion of obtaining insufficient %alms(I is when he receives %only(
one or two donations of food! $hen he should remain, drinking water! $he student asks7
remaining thus, what should he doS .t is answered7 he should use it! &ecause Ge has said7
5!19b
refers to the limit of lightness of eating so as not to interfere with the activity of yoga!
HaXI in the sense of eating!
UA-B .2 $-B3, $<-2,4-$3 6<;L 2;$3,, -BB<;Y 5 4.23,V
;godharm mFgadharm v adbhir eva ucir bhavet
siddhayog+ na lipyeta $arma7 pta$ena v \K\ sGtras R.-.-JT in original
shlo$a<
5!1J %he should have( the *ro*erty of a co" or a "ild animal
11
Gere %the meaning of( HcowI is that which is well-known in the world and %in the Veda(, as
is Hwild animalI, possessing hoofs, a hump, horns, a dewlap %sAsnA(, etc! HQild animalI,
like the referent of HcowI is well known in the world and %in the Veda(, %referring to( any
one of the %beasts of prey(, such as black deer and so on! 2ow, although those two have
many %different( properties, their shared Puality is referred to here, i!e! their ability to
endure the pairs of opposites that are personal %i!e! internal( and %those that are eMternal and
those ordained by fate(! Qe will eMplain this later in the teMt! $he reference to the property
of cows and wild animals is for the purpose of distinguishing the two :from humans that
complainS=! H;rI has the sense of HoptionI, with an eye to their similarity of action, as in the
case of the <audr. %g-yatr., i!e! tatpuruShAya vidmahe mahAdevAya dhImahi tanno Rudra
pracodayAt( or the &ahur?p. %<Cik, i!e! the -ghora mantra, aghorebhyoteghorebhya(
%i!e! they both have the same effect, choose either(! Ge should remain %i!e! eMist, continue
eMisting(, with the Puality of one or the Puality of the otherRthis is the meaning! $he
student says7 what is the effect of this power %of indifference to pairs of opposites(S .t is
said7
5!10 he "ill become cleansed) as though %washed( by "ater
Gere Hadbhir evaI breaks up into Hadbhir Z ivaI! HpaGI means HwaterI, as is well known
and stated previously! HQaterI is in the instrumental case! HI refers to the limits of means of
subsistence %mAtra
12
( and so on that were previously established %i!e! as long as he follows
the previous injunctions as well(, and %it refers( to the limit of being one capable of
enduring the eMtremes %dvandva(, like a cow or wild animal! HivaI means HlikeI,
HcomparisonI! Oust as clothes etc! become pure when they have been washed with water and
minerals, likewise one becomes cleansed %@pure, shuciH( by having the Puality of a cow or
wild animal! $he student asks7 doesnIt he become impure by having the Puality of a cow or
wild animalS .t is said7 no, because we will teach the prohibition of the non-beneficial
Pualities %of these animals( and the injunction with regard to their beneficial PualityN and
%we will teach( the prohibition of the capabilities of a non-perfected practitioner %asiddha(
by praising the capabilities of a perfected one %siddha here a perfected B-shupata ascetic(!
,o he says7
5!21 a *erfected yogI %siddhayogI( cannot be stained by action or by sin
11
L<Ciga, specifically a beast of prey, non-violent, herbivorous, e!g! a deer, antelope, etc!
12
m-tra refers to ascetic necessities, e!g! da2Ka, kamandalu, etc! %,and(
;n the other hand, a non-perfected one, living in whatever manner, is stainedRthis is the
meaning! $herefore, where one would eMpect Ha yogi who is perfectedI %yogI siddhaH(,
Hperfected yog.I is stated for the sake of ease of eMpression! Gere HyogaI refers to the union
of ,elf and Aod! &y %attaining( that %state(, he is a Hyog.I! Ge is called HperfectedI because
he has obtained mastery over seeing and so on %i!e! the supernatural powers of clairvoyance
etc!(! Ge, of course, skilled in subjecting to his will, penetrating, protecting, etc!, is not
stained, not conjoined %to the fruits of his actions(Rthis is the meaning! $he student says7
by what is he not stainedS .t is said7 by action! Gere Ge says Hby actionIRin what senseS .n
the sense of Hthat which has been doneI@IdeedsI %kR!ita(! H-ctionI is in the instrumental
case! Ge is not stained, not conjoined with that action which is produced by connection
with a desired place, body, senses and sense-objectsRthis is the meaning! $he student says7
he is not conjoined with %the fruits ofS( laudable action! W.t is said7W then is it that he is not
stained by bad %ashubha( action %as well(S .t is said7 no, because Ge said7 Hby sinI! Gere
Hp-takaI means Hp-paI %demerit, sin(, i!e! %when( one eMperiences negative %fruition of
karma(, eMisting in an undesirable place, body, senses, and sense objects! Ge is not stained
by, he is not conjoined with this bad karma as wellRthis is the meaning! H;rI in the sense
of option! 3ngaging in subjecting %others( to his will, penetrating, protecting, etc!, he is not
stained by demerit, merit, or both! Ge is not conjoinedRthis is the meaning! QhyS Kue to
the strength of his %yogic( attainment! .f this br-hmin yog. practising the Puality of a cow
or wild animal is not perfected, behaving like a cow or wild animal in every way, then he
%certainly( will be stained! $herefore, the non-beneficial Pualities of cows or wild animals
ought not to be taken up! $he beneficial Puality he adopts is that of endurance of the pairs
of opposites, internal and so on! $hus, he becomes pure! $he student says7 what is his
purityS .t is said7 Ge is not stained, not conjoined with the opposites that produce
distraction from yoga, with the causes of desire, anger, headache and so on, with cold etc!,
or with other thingsRthis is the meaning! QhyS &ecause he has obtained the power %of the
wild animals(! Gere is an implicit verse!
;Fcm i6m adh+y+ta gyatr+m tmayantrita[
raudr+E v bahurGp+E v ato yoga[ pravartate \R\ sGtras R.J--JQ in
original shlo$a<
$he student says7 what actions ought to be undertaken by one living in the abandoned
house@cave stage for the purpose of conPuering his sensesS -sh-bathing, mad laughter, and
so onS ;r faked snoring,
1"
trembling, 8 .t is said7 no, because Ge has said7
5!21 self-controlled) he should recite the fa#oured #erse 01i'2 %or( the g3yatrI
Gere, the reading H<CicamI is not wrong! $he verse here is the one called aghora
%aghorebhyotaghorebhya ghoraghoratarebhyashca(! Gow do we knowS W6rom the
middle of the verse!W 4ike the sadyo"Ata tatpuruSha IshAna %brahma-mantras(!
Warcivarcg.GW H6avouredI because it is recommended in various places as that which ought
to be recited! .t is favoured in both earlier and subsePuent sutras for recitation because it is
recited along with the g-yatr. and because it Puickly brings about sam-dhi! H<ecitationI
here is a synonym for japa! $he optative ending indicates order or injunction! $he meaning
is that he should recite only mentally! $he student says7 is it only this <Cik that is to be
recitedS .t is said7 no! &ecause 4akulisha has said7 Hthe g-yatr.I! A-yatr. refers to the
1"
;r Hpretending to be asleep when youIre notI! %,and(
$atpuru,ha %mantra(! .ts semantic analysis has already been stated! .t should be recited only
mentallyRthis is the meaning! $he student says7 what sort of person should reciteS .t is
answered7 a self-controlled one! ,elf-control is a synonym for Hsense-withdrawalI! $he
word H,elfI refers to the +nower of the %prak<Citic( field! .ts self-hood is its consciousness
:i!e!, consciousness is the defining feature of an -tman=! .t is called -tm- because it
pervades %-pnoti(! .t pervades the body %or material universe(, sense faculties, and their
objects! Gere, the term Hself-controlI applies to all three %lit!, when this triad is present(!
*ontrol is defined thus7 when the state of the self flows, focused in &rahman, with the
series of letters and words, then the self is HcontrolledI :i!e!, awareness completely
immersed in the flow of letters and words that make up the mantra=! GowS .n accordance
with the eMample of one whose mind is %completely( absorbed in dancing! QhyS &ecause
of the non-interruption of ,elf and the state of the self! $here is simultaneity also in this
way of Puality and the one possessing it :,and7 Hproperty and substanceI=! GowS Ge is
acting to sacrifice and he is acting to control %himself(, like a bhik,hu! $herefore, control
itself is this sense-withdrawal! $he student says7 because there are many g-yatr.s, a doubt
%arises(! Gow does one know that HverseI means the -ghora or the $atpuru,haS .t is said7 it
is known, because 4akulisha has said7
5!22 either the audrI or the BahurU*I
Gere, H<audr.I means the $atpuru,ha! .ts analysis has already been stated! $he word HorI is
to be understood in a distributive sense, referring to the <audr. and the &ahur?p.!
H&ahur?p.I is a name for the -ghora %mantra(! H;rI indicates an option, because they have
the same result! H;rI, therefore one or the other! HGe should recite, self-controlledI is meant
%also(! $he student says7 what is the resultant effect for one reciting, self-controlledS .t is
answered7
5!2" Therefore) yoga begins
Gere, HthereforeI %is used( in the sense of a statement adducing a cause! HGe should recite,
self-controlledI is meant %as the cause(! $herefore, i!e! by this cause, i!e! because %of this(R
this is the meaning! H'ogaIRyoga is to be understood to mean the union of the soul with
the 4ord :or oneself with the 4ord=! %$he prefiM( HpraI refers to the beginning of an action!
H&eginsIRits meaning has already been stated %above(! Gere is %another( implicit verse!
$he student says7
;om$ram abhidhyy+ta hFdi $urv+ta dhra7m
F6ir vipro mahn e6a vgviudda[ mahevara[ \@\ sGtras R.JK-J. in
original shlo$a<
5.44 $e should meditate on the syllable &,
Gere, H;LI is a synonym for japa, like V-madeva and so on! $he word Hk-raI is to be
understood in the sense of denotation! 6or what reasonS 6or it is said7
:L.,,.2A 5 4.23, ;6 L-$3<.-4=
HdhyaiI is characteriTed by HcontemplationI :Fdhyai means to contemplate=, i!e!
meditation! .t is %understood as( being concentrated on or absorbed in brahman
which is the sound H;LIN thus it is called meditation! - man who contemplates the
object of his meditation for half a muhUrta :three-hour period=, a whole muhUrta or
even within a %single session of( prA#AyAma destroys his sins :pApa=!
H.taI :in the sutra= is in the sense of command and restraint! .t is the sound ;L alone that
should be the object of meditation, not any other %sound(Rthis is the meaning! $he student
says7 ;L is to be meditated uponN what is the place of meditationS where should oneIs
concentration be maintainedS what is to be done by one meditatingS .t is said %in reply(7
5!25 $e should concentrate in the heart
$here %in the sutra(, %the word( HheartI is a synonym for ,elf! QhyS &ecause of the force of
the former and latter %discussion( :i!e!, from the conteMt=! -n object should be placed where
it %naturally( mingles! :.!e!, ;L and the heart have a natural affinityR,and!= $he object
should be maintained in concentration there alone :conj! ,and=! 6or it has been said on the
authority of the Veda7
'ou are born from my every limbN you are born from my heartN indeed, you are my
self under the name HsonIN %may you( live for a hundred autumns! :Lbh 1!/J!2, citing
VedaN appears at +au? 2!11 and partially at &-? /!)!0=
%.t is said( elsewhere also7
.t is the self that is born as oneIs sonN the self is the father of self! . shall be my own
childN for that is the ultimate heart!
Gence it is said that the heart is the ,elf! .t is said7
$he mind creates sentiment :bhAva=N the intellect enables one to judgeN but the heart
knows what is dear and not dearN thus the %inner( faculty is established as three-fold!
:cf! Lbh 12!2)1!1, Lok,hadharmaN found by ,omdev=
%3ven( in ordinary usage, people say Hyour heart will knowI! Qhat does this meanS 'our
Sel$ will know! $hus HheartI is understood as a synonym for ,elf! H.n the heartI :i!e!, the
locative= denotes proMimity involving contact! &ut here one should meditate on the sound
;L, not the ,elf! &ut the state of the ,elf which resides in the ,elf, %if( it should fall away
from ;L, simply because of a change in the activity %of the sense-faculties(, one is to lead
it back again from where it has gone %S(7 this is called sense-withdrawal :pratyAhAra=!
Gaving withdrawn it, one should maintain concentration in the heart! *ontinuous
contemplation of the sound ;L is what ought to be concentrated upon! <emaining in that
very %stateN or place( for a long time is HadhyayanaI! $he highest meditation is produced by
concentration on that %;L(! -s for the 'oga of *ompletion :niSh%hAyoga=, that we shall
teach %under the sutra containing( Hsth-payitvaI :5!"J=! +urv.ta %in the sutra( is from k<Ci,
i!e! doing! +urv.ta is that which ends in the locative of that! :*;<<?B$= *oncentration
should be maintained in the heart! %$he suffiM( H.taI means command or order %here(! $he
order has the purpose of prohibiting the procedure of concentration :dhAra#A= on other
places, such as the feet, the knees, the buttocks, and the nose! ;ne is to concentrate on the
heart and nowhere elseRthis is the meaning! $he student says7 is the sound ;L Gara :em!
Vasudeva=, Vi,h2u, ?m-, and +um-ra, or is it the three-and-a-half syllabic instants
:mAtras=, or is it an ordinary personS .t is said7 no! &ecause 4akulisha says7
5!2/ This is the seer 01iShi2) the sage 0#i*ra2) the great one
Gere, ,eer is the name of the 4ord! Qhy ,eerS ,eer in the sense of HdoingI! H,eer-nessI
means the power of action! &y this :em! ,and=, he has power over the entire world :lit!,
effect=, beginning with knowledgeN thus he is called ,eer! Vipra is also a name of the 4ord!
Qhy VipraS 6rom the root vid, meaning to know! HVipra-nessI refers to the power of
knowledge! $he whole field of Hthe knownI is pervaded by the &lessed 4ord with his power
of knowledgeN thus he is called Hthe sageI :vipra=! 4ikewise, he is HgreatI because of his
Puality of surpassing %all others(! $his non-contigent, unconstructed :i!e! natural= lordship,
which eMists characterised by knowledge and action, is his most essential Puality :@core
constituent Puality, foremost of his Pualities=, his real nature, and his essential property! .t is
unconstructed, like the consciousness of the soul! .t does not pertain to any other! Gence he
surpasses %all(, is superior, set %above and( apart, and so %called( HgreatI! $he word HthisI
indicates direct perception! $his thing, which was formerly made the object of direct sense
perception by the earRas the sound ;LRis not Vi,h2u, +um-ra, or one of those others!
QhyS &ecause he is the ,eer, the ,age, the AreatRthis is the meaning! $he student says7
Qith reference to what kind of great 4ord is one to meditate upon this seer-ness and sage-
nessS ;r what kind of ;L should be meditated uponS :@under what character should one
meditate on ;LS note that this is really the same Puestion as the first, as the 4ord is ;L!=
Ge replies7
5!29 S*eech-*ure :i!e! *ure "ith regard to s*eech=
Gere, in Hspeech-pureI, we have another name of the 4ord! 88 not those! $hus the 4ord is
other %than those lower gods(! Whe in that way now putting aside speech and mind W
:corrupt passage, but see the parallel in $ai?pN the sense is speech cannot touch this pure
sound, nor the mind= .t must be meditated upon as beyond form, taste, odour, knowledge,
individual soul, etc! &ecause it is said7
$hat by which one attains in yoga, even for an instant, continuous meditation on the
highest <udra, while avoiding even form :i!e! without the mental support of a
visualised form=7 that is the highest yoga!
$he supreme yogaRthis is the meaning! $he student says7 .f he is without faculties, like an
infant, then is he %not( an ordinary personS .t is answered7 no! &ecause 4akulisha has said7
even so, he is
5.45 The %reat 6ord
Gere it has been established that he :this ;Lk-ra= is the Areat 4ord, by virtue of that great
sovereignty called seer-ness and sage-ness, which destroys beginningless ignorance! &ut if
this being is beyond speech :v-gvishuddha=, i!e! free of faculties, then is he not the 4ord,
%but rather( just an ordinary personS 6or the sake of removing this doubt, %the s?tra( HAreat
4ordI is uttered! ,ince his lordship, though he is without %ordinary( faculties, is his core
constituent Puality, his essence, his essential property! .t is not artificial, any more than the
consciousness of a human being %is artificial(! ,o even then, this lord is the greatest, the
Areat 4ord! $herefore the word HgreatI is used to mean HrealI :@unconstructed, innate, non-
artificial=! Gence he is the <eal@Areat 4ord! $hus ;Lk-ra is stated as the object of
meditation :5!2), above=! &y saying This is the seer 01iShi2) the sage 0#i*ra2) the great
one, he eMalts :@recommends= that object of meditation! Ge utters %the s?tra( S*eech-*ure,
beyond faculties, to single out that object of meditation as the only one! Ge utters %the
s?tra( The %reat 6ord to praise the power of that object of meditation! &ecause he :the
yogin= is acting in order to conPuer the senses %in this stage(, for that reason we have
eMplained the place of residence, mode of sustence, that which empowers %the practice(, the
activities %to be undertaken(, the gains, and so forth! $herefore it is appropriate to say8!
Gere ends the section of the teMt concerned with the empty house or cave :i!e! this section
began there=!