Yogashastra of Hemchandracharya

Author(s): Hemchandracharya, Surendra Bothra
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/001709/1

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Kai Kai Kai Kai Kai Kai THE YOGA SHASTRA HEMCHANDRACHARYA GIA 12th Century Guide to Jain Yoga Translator Dr. A. SE GOPANESE RENDRA RE Zhi tsutsutsutsutsu Prakrit Bharti Academy, Jaipur Shri Jain Swetamber Nakoda Parshwanat Teerth, Mevanagar Yi Hui .

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Prakrit Bharti Pushpa-63 THE YOGA SHASTRA of HEMCHANDRACHARYA (A 12th Century Guide to Jain Yoga) TRANSLATION BY Dr. A. S. GOPANI EDITOR SURENDRA BOTHARA PUBLISHED BY Prakrit Bharti Academy, Jaipur Shri Jain Swetamber Nakoda Parshwanath Teerth Mevanagar

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Publisher: D. R. Mehta Secretary PRAKRIT BHARTI ACADEMY 3826, Yati Shyamlalji ka Upasra JAIPUR - 302 003 O Parasmal Bhansali President Shri Jain Swetamber Nakoda Parshwanath Teerth P.O. Mevanagar, Station Balotra Distt. BARMER-344025 All rights with the Publisher First Edition: March 1989 PRICE: Rs. 100/ Printed by: AJANTA PRINTERS Jaipur YOGASHASTRA OF HEMCHANDRACHARYA| SURENDRA BOTHARA/1989

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To the memory of Charles C. Morchand and his devoted wife.

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PUBLISHER'S NOTE Yogashastra of Hemchandra is famous for its contents and style. This great Indian and Jain scholar brought out the traditional views as also his own experiences in the field of meditation in this Sanskrit work with his own commentary. The book is unique, as it has been written with the purpose of making the layman interested in yoga and meditation. We wanted to publish this work to make large English-speaking population aware of its existence and essence. By shear coincidence Dr. Charles Morchand (Sambhava Swamy), an American scientist who became a serious student and practitioner of yoga, requested Dr. A. S. Gopani to translate it in English. Once the translation was available, he requested us to publish it after proper editing. As it was originally written as an inspirational work for the layman, we did not attempt to make it a detailed guide to higher yoga practices. We have also not included Hemchandra's own commentary on the work, which exists and can be researched by the interested reader. This has been with the view to keep this work brief and focussed on essentials of meditation. We are happy to present this work to our readers as 63rd book of Prakrit Bharti with the hope that it [ v

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will steer tiem toward the discipline and practice of meditation. We are sad that both Dr. Charles Morchand and Dr. A. S. Gopani are no more with us. We pay our homage to them. We express our thanks to Shri Surendra Bothara for editing this translation and M. Vinaysagarji for checking the Sanskrit text. M. Vinay Sagar Director Prakrit Bharti Academy D. R. Mehta Secretary Prakrit Bharti Academy vi ]

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PREF A CE Yoga and meditation are terms that find place in almost every Indian School of philosophical thought. Indeed, Yoga is also supposed to be the oldest of Indian philosophies. The originator of the yoga concepts is supposed to be HIRANYAGARBHA, who is the tangible personified form of the God or the ultimate energy according to the Vedics and the first Teerthankar Rishabhdev according to the Jains. The earliest treatise epitomising the ancient yogic traditions of India is the YOGA-SUTRA of Patanjali. There are numerous later works on the subject available in Vedic as well as Buddhist traditions. But in Jain tradition, leaving aside a few works, the subject has only been peripherally dealt with. Although there are references to yoga practices in the ancient scriptures like Acharang, Samvayanga and Tandul-veyaliya, yoga practices seem to have lost their importance in the Jain tradition at some unknown period. The few complete works on yoga in the Jain tradition are by Jinbhadragani Kshamashraman (Yoga Shatak), Haribhadra Suri (Yogabindu, Yogadrishtisamucchaya, Yoga Shatak), Amitgati (Yogasar), Yogindu (Parmarthaprakash), Hemchandra (Yoga [ vii

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Shastra), Shubhchandra (Jnanarnava) and some other later works. Hemchandra's Yoga Shastra has a special significance that it starts at the level of common man. It covers almost every facet of the meditational science and its pre-requisites. Hemchandra was a verstile genius and he appears to have used his profound and comprehensive knowledge as well as personal meditational experiences in compiling this work. A peep into the brief life sketch, given at the end, would help bring this out. Brief synopsis of each chapter is given below : The first chapter, details the importance of yoga and lists the five vows, supporting attitudes, and disciplines. It also details the social duties of a disciplined house-holder. The second chapter gives detailed definitions and scope of all the vows and attitudes. It also elaborates the effects of transgression of each of these. The third chapter gives more details on disciplines. It also describes the essential daily rituals for a house-holder. A glimpse of the ultimate goal is also given. This concludes the formal mundane disciplines. From the fourth chapter starts the study of the deeper science of meditation. This chapter is devoted to the definitions of body, soul, knowledge viii]

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passions etc. Giving methods for disciplining the mind, the discussion transcends to feelings and how to practice equanimity. It also gives a brief description of yogic postures. The fifth chapter is devoted to pranayama or breath control, and its effects. Also included are the occult sciences, astrology etc. The sixth chapter introduces the different levels of meditation. The seventh classifies higher meditation into four stages and explains the first stage. Eighth chapter details the second stage of meditation which is mainly based on sounds and mantras. Ninth chapter contains the third stage of meditation which is concentrating on the image of the omniscient. Tenth chapter deals with the fourth stage of amorphic meditation where there is no dependence on physical objects or sounds or images. The eleventh chapter goes into details of the Pure meditation and its levels leading to emancipation. This concludes the traditional Jain Yoga. In these eleven chapters Hemchandra has fully depended on the traditional knowledge of the Jains. At times it becomes difficult to ferret out the true information from the bulk of details. Truth, at many places, is lost into the rituals. It would appear that the author has strayed due to the attachment with his tradition. But the moment one starts the 12th chapter and absorbs the reality as experienced by Hemchandra, the yogi, all doubts evaporate. [ix

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The twelfth chapter starts with Hemchandras statement that all traditional knowledge has been mentioned in the previous chapters and now he puts forth what he has learnt from his own meditational experiences. This chapter contains his true opinion on the subject and conveys his profound learning through self realisation. This is a subtle suggestion that the only true test of any material in the area of yoga is to practice yoga and validate or invalidate it through direct experience. In fact, my advise to those who want to study this work as an aid to meditational practices, and not mere literary curiosity, is that they should first read the twelfth chapter. Once that is appreciated, the reader may go through the complete traditional information and pick out what is suitable for his level of practices. Almost all other treatises on the subject of yoga give more details on the physical part; and the meditational part is left to abstractions. Hemchandra has laid stress on behavioural disciplines and improvement in attitudes and feelings. At the higher stage he stresses on equanimity and not mere austerities. The physical part has only been dealt as an optional aid. His language is simple and style lucid. The soul is infested with innumereble karmic particles and as a result manifests itself through physical body, the living being. It has the inherent x ]

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but dorment potential of progressing toward freedom from the bondage of these karmic particles, or degenerate towards deeper bondage. Starting with this basic Jain concept, Hemchandra has detailed the process of liberation as accepted in Jain tradition, He has gone into every detail of the process at different levels of purity of soul. I am thankful to Shri D. R. Mehta and late Shri Sambhava Swamy for entrusting me this tricky job of editing a traditionally interpretive translation. I hope I have been able to do justice to the work. Surendra Bothara 3968, Rasta M.S.B., Jaipur. 20.3.89 [. xi

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prathama prakAza First Chapter namo durvArarAgAdi-vairivAra-nivAriNe / arhate yoganAthAya, mahAvIrAya tAyine // 1 // Meaning : I bow to Mahavira, the Arhat, the destroyer of the army of indifatiguable enemies like attachment and others, the lord of Yogis and the protector of all beings. Explanation : It is no exaggeration to address as Mahavira, a person who has obtained absolute victory over the internal enemies like attachment, aversion, lust, anger, illusion, greed, etc. This great man was born to queen Trishala and king Siddhartha, on the thirteenth of the bright half of Chaitra in the year 599 B. C. at Kshatriyakunda, a town in Magadha. He was named Vardhamana by his parents. But the gods, knowing his qualities of great valour, gave him the apt name of Mahavira. Having developed downright dejection for the material pleasures of the world, he accepted monkhood, practised hard penances, and remained First Chapter

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absorbed in meditation for twelve and a half years, eventually attaining Arihanthood. He was acknowledged as the Lord of the Yogis as he had attained omniscience, or Kevalajnana. With the right knowledge he possessed through self-experience, he saved, from birth, old age, and death, the 'people suffering miseries and agonies of the world. Therefore, he deserves these four epithets : the conqueror of attachment and aversion, Arhat (the deserving), the lord of the Yogis, and the protector of beings. Impressed by these qualities, the author of Yogashastra, pays obeisance to Mahavira before beginning the work proper. pannage ca surendra ca, kauzike pAdasaMspRzi / nivizeSamanaskAya, zrIvIrasvAmine nmH|| 2 // Meaning: I bow to Mahavira, who showed no discrimination to the Kaushik serpent and Indra, who touched his feet with intentions of biting and showing respect respectively. Explanation : By casual remarks of respect or of contempt, ordinary people are affected this way or that way, but Mahavira was far above all such things. Even in the most extraordinary circumstances-not to talk of ordinary ones-Mahavira, had remained equanimous. It is this feature that enabled him to secure emancipation as he had already obtained perfect knowledge. Remembering these super-human qualities of Mahavira, the author of this Yogashastra offers him obeisance at the point of starting to write this book. Yoga Shashtra

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kRtAparAdhe'pi jane, ISad - vASpAdayorbhadraM, Meaning May good accrue to the eyes of Sri Vira Jina which are wet with tears and full of compassion towards even those who have done harm to him. Explanation: In this world, poor and wretched people usually maltreat those who might have borne harm to them. If, in any case, they are unable to retaliate, they at least think ill of them. But the yogis are of different mettle and type. Their attitude, approach, and outlook are poles apart from those of the worldy people. It is because of this fundamental difference that Mahavira was abounding in compassion for one and all without exception. He had acquired extraordinary powers through yoga and had he meant, he could crush not one god but thousands of them. The yogis never think of using their prowess for mundane glory. kRpAmantharatArayoH / zrIvIra jinanetrayoH // 3 // Being attracted with the efficacy of the yogic power, the author of this work, Hemachandra, has, in the very beginning, offered a panegyric, hinting at the sublime character of Mahavira and exhorting those who wanted to scale the lofty heights of spiritualism to adopt the same method and means which Mahavira did. zrutAmbhodheradhigamya, sampradAyAcca sadguroH / svasaMvedanatazcApi, yogazAstraM viracyate // 4 // Meaning: (The author, Hemachandra says) "I have prepared this Yogashastra basing it on my 3 First Chapter

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knowledge gathered from the ocean of scriptures, on the traditional information acquired from the teachers and (lastly) on may own interpretation and experience." ain: aafaqzent-faara qrg: fna: 1 eganzaars a, i fagfafe: 11 211 Meaning: This Yoga serves the purpose of a sharp axe for cutting off creepers in the form of various miseries and a magical charm bringing about the attainment of wealth in the form of emancipation. Explanation: There is no limit to mental agony, disease and anxiety in this world. Or to put it another way the birth, death, love, hatred, union and separation, grief, misery, etc. are found in this world in abundance. These are, indeed, troubles besetting the way of man's life. It is because of this that the author has compared these miseries with the thickets of creepers, found in plenty in the jungle where no man but only grass is found. guiatsfa fg qrcara:, gad qifka qina: 1 caNDavAtAd ghanaghanA ghanAghanaghaTA iva / / 6 / / Meaning Lots and lots of sins are destroyed by yoga, just as multitude of densest clouds are scattered by fierce winds. 4 feruifa at: 9191fa, facsiniftarafq i farfa quifa, ranggefor: 11 9 11 Meaning: Yoga extirpates in an instant the Karmas (sins) collected since ages, just as fire redu Yoga Shashtra

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ces to ashes, in an instant, the fuels gathered together. Explanation : It is a matter of experience for all of us that it takes not so much time in burning away fuel as it tikes in collecting it. In the same way, yoga wipes out the karmic particles so long assembled. Emancipation would be impossible if it were to take as much time to shed karmas as it took to amass them ; new karmic influx is also in operation when the old accumulated ones are being shed. kaphaviNmalAmarza - savauMSadhimaharddhayaH / sambhinnasrotolabdhizca yaugaM tANDavaDambaram // 8 // Meaning : The phlegm, faeces, impurities and touch of the yogi serve the purpose of costly medicines. He acquires the extraordinary power of dividing a curreut into two. All this indicates the greatness and glory of yoga. cAraNAzIviSAvadhi - manaHparyAyasaMpadaH / yogakalpadrumasyaitA, vikAsikusumazriyaH // 6 // Meaning: All the supernatural powers, like walking in the sky, self-control, showering favours, superhuman knowledge and reading the thoughts of others' minds, are but the beauties and grace of the blooming flowers of the desire-yielding tree, called yoga. aho! yogasya mAhAtmyaM, prAjyaM sAmrAjyamudvahan / avApa kevalajJAnaM, bharato bharatAdhipaH // 10 // Meaning : Oh ! What power yoga has! (It is through yoga only that) Bharat, who was the over-all First Chapter

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ruler of Bharat (country), holding sway over a mighty kingdom, acquired perfect knowledge. pUrvamaprAptadharmA'pi, paramAnandananditA / yogaprabhAvataH prAptA, marudevA paraM padam // 11 // Meaning: Marudeva, enjoying spiritual trance, reached the highest status through the yogic power, though she had not got any experience as a nun in her previous life. Explanation :To be entitled to emancipation does not require a condition that, like Bharat, one should have passed a monk's life in the previous birth. Marudeva, in the very first existence as a human being, liberated herself through hard and intense practice of the yogic process. This proves that yoga alone can work wonders, and lead to salvation. There is no condition that for liberation one needs to have passed an ascetic's life in a previous birth. brahma-strI-bhrUNa - go-ghAta - pAtakAnnarakA titheH I dRDhaprahAri-prabhRteryogo hastAvalaMbanam / / 12 // Meaning: It is yoga only which provided protection to such criminals as Dridhaprahari, who was about to visit hells on account of the sins he incurred through slaughtering Brahmins, women, children and cows. 6 Explanation :Repentance for sinful deeds, eagerness to be free of sins, faith in the words of great men, forgivenness, patience, purity of thought--all these Yoga Shashtra

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virtues are such as must be acquired by one who wants emancipation. Without cultivating one of these, no one should aspire for any higher gain. Really speaking, cultivating all these virtues collectively gets the name of yoga. karmaThasya tatkAlakRtaduka durAtmanaH / nica faaraigaza ainia_eggaa 5: ? 11 23 11 Meaning: Who would not praise or hanker after yoga which was an object of shelter to Chilatiputra, the most wicked man always intent upon committing misdeed looking neither this way nor that way nor around ? www Explanation: It should be understood that yoga can work wonders when practised fully. The practice of even one instruction of morality, or piety or religion can raise the spiritual level of a man. But the instruction should be well thought over and put into practice. If that is done, we can also profit like Chilatiputra, who attained godhood through partial observation of yoga instructions. aegraafatarseg, nRpazormoghajanmanaH / zraviddhakarNo yo yoga ityakSara - zalAkayA // 14 // Meaning: They are virtually animals in human form, and ought not be born on earth, who have not learnt and understood the word 'Yoga'. agansqof$?fet, aIneaza a__=179q I jJAna- zraddhAna - cAritrarUpaM ratnatrayaM ca saH // 15 // Meaning: Moksha is the best among the four pursuits viz. Artha (wealth), Kama, (physicly plea First Chapter. 7

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sures), Dharma (religion), and Moksha (liberation). It can only be achieved through yoga which consists of three gems, viz., right knowledge, right faith, and right conduct. Explanation: The transient physical happiness, derived through Artha, Kama, and Dharma, cannot be equated with perfection of spiritual bliss. Real spiritual bliss can be enjoyed by the soul only in the state of Moksa. This state of supereme bliss comes about only when all karmic layers are destroyed and the soul is absolutely free. There would be no more birth, no more old age, no more death. Undoubtedly, Moksa is the best among all the four. As the state of Moksa is attained only through yoga, the person who aspires for it must practise yoga. And yoga consists of right knowledge, right faith, and right conduct. There is no yoga other than this. yathAvasthitatattvAnAM saMkSepAdvistareNa vA / atsaatuzanaiz: aruvaid aatfon: 11 ?& u Meaning: Samyak Jnana (right Knowledge) has been defined by the scholars as precise and detailed comprehension of the real nature of the Tattvas (basic concepts). Explanation: Tattva means a validly determined basic concept. These basics are classified to be two, seven or nine. The two are, Jiva (soul) and Ajiva (non-soul or matter). There is nothing in this world which can be excluded from these two classes. Yoga Shashtra 8

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The seven are jiva, ajiva, asrava, bandha, samvara, nirjara, and moksa. If punya and papa are not included in asrava these seven become nine. (a) Jiva : covers all living beings large or small. They are further divided in different classes according to physical manifestations. The central entity being soul. (b) Ajiva : is everything non-living and includes matter, space, time, motion, and non-motion, (c) Asrava : Matter causes misery to the soul through attachment. It is the intensity of the passions of attachment and abhorrence towards the objects of pleasure and the objects of dislike which causes the karmas to adhere to the jiva. The good and bad acts carried out by mind, speech, or body attract the influx of auspicious and inauspicious Karma respectively. This influx as a result of good or bad acts, is not dissimilar from the influx caused by misconception, indulgence in sensuous pleasures, or passions like anger, hatred etc. So punya and papa are labelled together under the common class of asrava, i.e., the influx of karmic particles. (d) Samvara : is to halt the influx of auspicious or inauspicious karmic particles. (e) Bandha : is the adherence of various karmic particles to the jiva. The karmas which envelop the First Chapter

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soul have different prakriti (nature), sthiti (duration), anubhaga (intensity), and pradesh (space-point). (f) Nirjara : is to shed off the auspicious or inauspicious karmic particles stuck to the soul after having experienced their fruits. (8) Moksa : is that state of the soul where there is a complete seperation of karmic matter from the soul. To comprehend these nine tattvas exactly as they are, in brief or in detail, is samyag jnana (right knowledge) according to the scholars. These tattvas are not discussed here elaborately as that may be found elsewhere in many other books. The Jiva and the Ajiva are for comprehension, Papa, Asrava, and Bandha are to be checked at once. Punya also is to be renounced at a certain stage and it is the Samvara and Nirjara which are to be practised so as to achieve the goal of Moksa. rucijinoktatattveSu, samyazraddhAnamucyate / jAyate tannisargeNa guroradhigamena vA // 17 // Meaning : To have a liking for the tattvas as pronounced by Jina (to be convinced that this is the truth) is called Samyag Shraddha (right faith). Such a faith originates instinctively or through the instructions of a teacher. Explanation : Any knowledge without faith is meaningless. An object which is not liked will not be welcomed and what is not welcomed can not be 10 Yoga Shashtra

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assimilated. So, even if one has learned something through cognitive powers, unless one has a liking for it, one is not going to put it into practice. If you want to achieve samyag darsana, you must cleanse yourself of the passions of attachment and hatred. Different levels of samyag darsana have been observed; it could vary from crystal like clarity to weak and dim. This difference is the effect of the thought processes due to difference in the layers of karmas formed by varying intensity of passions of attachment and hatred. sarva - sAvadya - yogAnAM tyAgazcAritramiSyate / kIrtitaM tadahaMsAdi - vratabhedena Meaning: To abstain from any activity that would taint the mind, speech or body is called charitra (conduct) yoga. This is possible by observing five types of vows like ahimsa etc. paJcadhA / / 18 // Explanation: Cognition leads to insight and faith leads to resolution. When this resolution is put into practice the charitra yoga is accomplished. In order to be liberated from karmas first one should know the way, then resolve to follow it and then carry out this resolution. Thus, right knowledge, right faith and right conduct, these three together lead to Moksa. afgar-ggaiseau a@aufsqfzugi: 1 paMcabhi: paMcabhiryuktA bhAvanAbhivimuktaye / / 19 / / Meaning: Ahimsa (Non-injury), truth, nonstealing, continence and non-possession are the five First Chapter 11 -

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major vows which are concomitant to charitra (conduct). Each vow is to be accompanied by bhavana (appropriate thought-process and behaviour). Thus, the five vows along with the five bhavanas are to be observed in order to achieve Moksa. Explanation : These five major vows are to be observed to accomplish charitra yoga-the cause of Moksa. Then the question arises what is the purpose of Yama, Niyama, Asana, Pranayama, Pratyahar, Dharana, Dhyana and Samadhi which are described later ? These doubts can be resolved by saying that these great vows have two aspects, theoritical and practical. The practical aspect of these vows is the first among the eight aspects of yoga. The first aspect has these five major vows : (1) To abstain from perpetrating violence on any life (Jiva); (2) To abstain from telling a lie; (3) To abstain from stealing; (4) To abstain from having sexual relationship with anyone; (5) Non-possession. If the observence of these above-mentioned five vows alone constitutes charitra yoga, then the other seven aspects of yoga, i.e., Niyama, Asana etc., should be considered as included in these vows at the 12 Yoga Shashtra

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theoretical level. It is then, meaningful to say that Moksa is envisaged as the culmination to be reached through the practice of yoga at both ends--theoritical as well as practical. Let us then understand the theoretical aspect of these vows. 1. Ahimsa or non-injury means one should not allow one's soul to be violent, i.e. one shuld not let any karma-good or bad sully one's soul. 2. To abstain from telling a lie means that one should not believe or call anything as his own except his own soul. 3. To abstain from stealing means one should not make use of any pudgala (material thing) belonging to others. 4. The word Brahmacharya, literally means to indulge in one's own soul all the time; i,e., one should not even think of any thing else except his own atman (soul). 5. Non-attachment to any possession is possession lessness. Here the non-attachment should be observed to such an extent that one should not feel attached even to one's own karmas-good or bad. Here it may be boubted that if the author meant to convey the theoretical aspect of the major vows, why did he also describe the practical aspect ? That is a valid doubt. But the author has said that to abstain from all the activities that would taint the soul leads to charitra yoga. There might be some activities that First Chapter 13

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are relatively good but sinful. When one considers from that point of view, it is felt that some deeper meaning is hidden there, otherwise he would not have further elaborated about the nature of meditation etc, and would have been satisfied at saying that the five great vows are the cause of moksa. But he has discussed the nature of meditation alongwith the observance of the five major vows in their practical aspect and thrown open the way to moksa till the last stage. On one hand, he has described the observance of the five great vows as charitra leading to moksa and on other hand he has mentioned that congnition, faith and character three together lead to moksa. Thus, it might be said, he has prescribed two opinions in this book; the first one clearly implies the theoretical aspect and the second one implies the practical aspect which would lead the sadhaka (aspirant) to the highest stage. From another point of view, it might be said that five major vows along with the five bhavanas are to be observed to achieve moksa, is a simple statement and to achieve moksa through meditation, asanas etc. is an elaboration over the first statement. To make a simple statement first and then to elaborate over it is keeping in style with the great scholars. The view (the observance of the five major vows leads to moksa' has also been traditionally accepted and there is no second opinion about it. 14 Yoga Shashtra

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na yat pramAdayogena jIvita - vyaparopaNam / trasAnAM sthAvarANAM ca tadahiMsAvrataM matam // 20 // Meaning: Ahimsa (the vow of non-injury) is put into practice when one does not destroy the pranas (vital constitutents) of Trasa (mobile) and Sthavara (immobile) jivas even through oversight. Explanation: The ten pranas (vital constituents) are the sense organs of touch (body), taste (tongue), smell (nose), sight (eyes), hearing (ears), mind power speech power, body power, the activity of breathing, and life span. These pranas constitute very essential part of the life or the jivas and to destroy any one of these pranas or inflict injury on the jivas is to commit violence. Though the jiva itself can never be destroyed, the destruction or the separation of the Pranas which it has embodied makes it suffer from pain and that is why the destruction of pranas is known as violence. When one neither hurts nor supports hurting of any of the pranas of any of the jivas, through thought, speech, or act, the vow of ahimsa is said to be observed. priyaM pathyaM vacastathyaM, sUnRtavratamucyate / tat tathyamapi no tathya-mapriyaM cAhitaM ca yat // 21 // Meaning: The second major vow of truth consists in speaking what is likeable, beneficial and true. The speech which is true in substance yet injurious and unpleasant in effect would be untrue in First Chapter 15

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spirit. (Because it causes grief and thus its effect is evil). zranAdAnamadattasyAsteyavratamudIritam I aisir: 9107 zonaaf, gear a gat fg a 11 RR 11 Meaning: This third major vow is said to be observed when one does not take anything unless given by the owner. Wealth is considered as the external prana (vital centre) of human beings and when they are deprived of their wealth their material prana or vital centres are said to be destroyed. fazlaifzimI kRtAnumatakAritaH / manovAkkAyatastyAgo, brahmASTAdazadhA matam // 23 // Meaning: This vow is to be observed at eighteen levels. One should abstain from having sex with celestial beings, human beings, and animals, with mind, speech, or body; one should neither instigate others to have sex nor approve of their doing so. 16 sarvabhAvesu mUrcchAyAstyAgaH syAdaparigrahaH / azazzafa zida, gegur fanfama: || 28 || Meaning: To renounce attachment with refernce to all the objects is known as aparigraha (nonattachment). Even when you do not possess a thing, because of the desire for it, the mind is flooded with many adverse thoughts. As such it is desire that has to be renounced. Explanatiou: To give up infatuation, desire, affection, love, and attachment for all the objects is the real renunciation. If the object is renounced at Yoga Shashtra

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only the external level and the internal desire for it has not yet subsided, then the mind is plagued with evil thoughts. The very purpose of renunciation is to experience peace and this peace is never possible by surface renunciation. Such a misconceived pseudorenunciation without reducing the desires becomes a trouble by itself. Later on it will trap the renouncer in different ways by assuming various forms. bhAvanAbhirbhAvitAni, paJcabhiH paJcabhiH kramAt / mahAvratAni no kasya, sAdha antyavyayaM padam // 25 // Meaning : One who observes these major vows along with the Bhavanas will certainly achieve the state of emancipation. #ITCzaputaaaff#: afafafa: hari dRSTAnna-pAnagrahaNenAhiMsAM bhAvayetsudhIH // 26 // Meaning : (1) Control of mind, (2) meticulous care in accepting food etc., (3) meticulous care in walking, (4) meticulous care in handling clothes, vessels and other objects, (5) meticulous care in using food, water, etc. are five bhavanas which the wise persons should pursue in order to fortify the practice of non-injury. Explanation : 1. Here the control of mind means to check the violent thoughts from sullying the mind. It is the mind where the seed of an action is sown, it is very necessary to keep it clean in order to be able to practise Ahimsa. First Chapter 17

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2. One should observe meticulous care in accepting food, water, clothes, vessels etc, so as not to harm any Jiva. 3. It is necessary to observe meticulous care in handling clothes, vessels and other objects so as not to harm any Jiva. 4. Whilst walking, one should observe great care and watch one's step so as not to injure any Jiva on the way. 5. One should inspect carefully food and water before taking, remove any insect that may have entered or otherwise leave such food or water at a safe place so as not to injure any Jiva. To conclude, one should act in accordance with the above five bhavanas so as to be able to observe the first major vow of non-injury properly. hAsya-lobha-bhaya-krodha-pratyAkhyAnanirantaram / Alocya bhASaNenApi bhAvayet sUnRtavratam // 27 // Meaning: One should refrain from (1) cracking jokes, (2) greed, (3) fear, (4) anger, and (5) thoughtless speech so as to fortify the practice of the second major vow of truth. pAlocyAvagrahayAJcA-'bhIkSNAvagrahayAcanam / gataraja aafaruang - TTT 112511 samAnadhAmikebhyazca tathAvagraha - yAcanam / anujJApitapAnAnnAzanamasteya - bhAvanAH // 29 // [ yugmam ] Meaning : (1) To request for a residential place 18 Yoga Shashtra

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after due consideration, (2) to repeat the request at frequent intervals, (3) to determine the place required, ask for that much place and use only that much place for which the permission has been granted, (4) to seek the permission of the co-religionist-fellow monks who had previously occupied the place, (5) To use food, water cloth etc. only with the premission of the Guru. These are the five Bhavanas for the third major vow for the Sadhus. strI- SaNDa - pazumadvezmA -''sanakuDyAntarojjhanAt / sarAgastrIkathAtyAgAt prAgratasmRtivarjanAt // 30 // strIramyAGga kSaNa-svAGga - saMskAra parivarjanAt / praNItAtyazana- tyAgAd brahmacaryaM tu bhAvayet // 31 // yugmam Meaning: (1) The aspirants shall keep away from the houses inhabited by women, hermaphrodites and animals. They shall shun even the seats used by them. (2) They shall not listen to infatuating tales about women. (3) They shall not remember the past sensual pleasures. (4) They shall not even glance at the pretty limbs of women. (5) They shall not adorn their body in anyway; they shall not consume food more than necessary; also, they shall not taste spicy or highly nutritious food. These five bhavanas help observe the fourth vow of continence and fortify its practice. sparze rase ca gandhe ca rUpe zabde ca hAriNI / paMJcasvitIMdriyArtheSu gADhaM gArdhyasya varjanam ||32|| First Chapter 19

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eteSvevAmanojJeSu sarvvathA dveSavarjanam / A1f65==QAAC/AA A1971: 958 gifaar: 113311(gma) Meaning: To renounce all attachment towards pleasant touch, taste, fragrance, form, and sound dear to five senses and to remove all aversion for the unpleasant feelings disliked by the five senses is known as non-attachment or detachment or possessionlessness. These are five Bhavanas for the vow of possessionlessness. It is generally understood that renunciation consists in giving up of home and wealth; but it is not so. Explanation: Lord Mahavira who has protected these wordly jivas by preaching the right faith in true religion has said that attachment itself is a possession. So leaving the house and the riches does not complete renunciation. One has to give up the feelings of attachment and hatred as regards all the objects, pleasant or unpleasant to the five senses. athavA paJcasamiti - guptitrayapavitritam caritraM samyakcAritra - mityAhurmunipuGgavAH ||34|| Meaning: Such a Charitra which is purified by observing five Samitis and three Guptis is called Samyag Charitra by the Tirthankaras. 1 Explanation : Samitis are conducive to the attainment of charitra but it is the Guptis that invariably lead to it. Gupti is to have complete control over mind, speech, and body; whereas Samiti is the 20 Yoga Shashtra

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observance of meticulous care while carrying out various activities of life. I-bhASeSaraNA''dAna-nikSepotsarga-saMjJakAH / paJcAhuH samitIstisro guptIstriyoganigrahAt // 35 // Meaning : (1) Irya Samiti (meticulous carefulness in walking), (2) Bhasa Samiti (meticulous carefulness in speech), (3) Esana Samiti (meticulous carefulness in acceptance of food etc.), (4) Adana Nikshepa Samiti (meticulous carefulness in handling, lifting, putting articles necessary for religious life), (5) Utsarga Samiti (meticulous carefulness in disposal of urine, excreta etc.), these five are the Samitis. To have complete control over all mental, vocal and physical activities is known as three Guptis. lokAtivAhite mArge cumbite bhAsvadaMzubhiH / janturakSArthamAlokya gatirIryA matA satAm // 36 // Meaning : One should use the way which has been trodden by many and which is lit properly by sunlight. Whilst walking along the way one should take the utmost care to protect the insects on it.. This is called Irya Samiti by the holy persons. avadyatyAgataH sarvajanInaM mitabhASaNam / priyA vAcaMyamAnAM sA bhASAsamitirucyate // 37 / / Meaning : To use a speech that is innocent, beneficial to all jivas and balanced in form is Bhasa Samiti. This Samiti is loved by the munis and is advantageous to them. First Chapter 2

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dvicatvAriMzatA bhikSAdonityamadUSitam / muniryadannamAdatte, saiSaNA-samitirmatA // 38 // Meaning : The Munis always accept food water etc. only after carefully scrutinising that it is free from forty two types of faults, this is called Eshana Samiti. Explanation : The munis should receive food which is not specially made for them but had already been prepared by the householder for himself.' They should accept only a small quantity so as not to disturb the householder or compel him to cook again. They should take only as much as is necessary for sustenance. The forty two faults which are to be avoided by the munis whilst accepting food, water etc. are described in Pindniryukti Sutra, Dashvaikalik sutra, Uttaradhyayan Sutra etc. AsanAdIni saMvIkSya, pratilikhya ca yatnataH / gRhNIyAn nikSipedvA yat sA''dAnasamitiH smRtA // 36 // Meaning : To inspect carefully all things, seat covers etc. before using and handle them and put them back cautiously so as not to hurt any jivas is called Adan samiti. $9-93-7991, forggraagt i yatnAdyadutsRjet sAdhuH sotsargasamitirbhavet // 40 // Meaning : The disposal of mucus, urine, excreta, or other similar refuse carefully at a place bereft of trasa jives is called Utsarga Samiti. 22 Yoga Shashtra

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vimuktakalpanAjAlaM samatve supratiSThitam / AKAITIA #azasHHniyfazzigar 118814 Meaning: A mind that is entirely liberatad from the snares of fancy. thoroughly stabilised by an even disposition towards all and constantly engaged in the Atmanic experience is the mind under complete control. The endeavour to control the mind is Manogupti. Explanation: Artadhyana (discomposure of mind because of distress, disease, anxiety and desires) and raudra dhyana (discomposure of mind due to possessive, violent, revengeful, fraudulent thoughts) are the traps for the uncontrolled mind. Once the mind is freed from these fantasies, it can be stabilised by an even disposition towards all. No feelings of attachment or contempt should shake its calm. The mind can be brought to this state of equipoise through auspicious thoughts. Though auspicious thoughts might be considered as a wed of fancy they are not there to bind the mind. They serve to steady the mind from getting distracted by different passions which are the part of arta and raudra dhyana. They help the mind to concentrate. Once the mind is steadfast, no amount of external distractions or perversions of passions can perturb it. After this comes the stage for the mind to be engaged in atmanic experience. There is now no need for auspicious thoughts, in fact they too would hinder First Chapter 23

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the ultimate experience. The mind should be absolutely free from any type of thoughts. In presence of any thought, good or evil, the mind cannot reach the internal self or the atman. No doubt the mind is blank but there is no vaccum or dullness; it is full of supreme joy. Manogupti is the realisation of this experience. saMjJAdi-parihAreNa yanmaunasyAvalambanam / vAgvRtteH saMvatirvA yA sA vAgguptirihocyate // 42 // Meaning : To observe complete silence, i.e., not to speak a word, is called Vachan gupti. One should not communicate even with gestures. upasarga-prasaMge'pi kAyotsargajuSo muneH / sthirIbhAvaH zarIrasya ka.yaguptinigadyate // 43 // Meaning : One who remains unperturbed during Kayotsarga (meditation) even when assailed by the upsargas (harassment to test the control over the body) shows complete detachment toward the body and this non-attachment is called Kaya Gupti. zayAnA''sana-nikSepA''dAna-caMkramaNeSu yH| sthAneSu ceSTAniyamaH, kAyaguptistu sA'parA // 44 // Meaning : To control and limit the physical activities. i.e., sleeping, sitting, walking, using things etc., is called Kayagupti. 24 Yogu Shashtra

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etAzcAritragAtrasya jananAt paripAlanAt / saMzodhanAcca sAdhanAM, mAtaro'STau prakIttitAH // 45 // Meaning : As a mother gives birth to a child, cleanses him off his urine and excrements, protects and feeds him; the five samitis and three guptis give birth to charitra, purify it and protect it. Therefore, these eight are like mother to a Sadhu. sarvAtmanA yatIndrANAmetaccAritramIritam / yati-dharmAnuraktAnAM dezataH syAdagAriNAma // 46 // Meaning : These details apply to the Munis who would completely renounce the world. They observe the five major vows along with the Bhavanas and are guarded by the eight Samitis and Guptis. But the householders or the laymen who would like to do so but are not strong enough for complete renunciation, have Desh Virati Charitra (i.e. partial or limited conduct). nyAyasampannavibhavaH ziSTAcAraprazaMsakaH / kulazIlasamaiH sArdhaM kRtodvAho'nyagotrajaiH // 47 // pApabhIruH prasiddhaM ca dezAcAraM samAcaran / avarNavAdI na kvA'pi rAjAdiSu vizeSataH // 48 // anativyaktagupte ca sthAne suprAtivezmike / anekanirgamadvAra- vivajitaniketanaH // 46 // kRtasaGgaH sadAcArarmAtA-pitrozca pUjakaH / tyajanupaplutaM sthAna-mapravRttazca gahite // 50 // First Chapter 25 For Private &Personal Use Only:

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vyayama yocitaM kurvan veSaM vittAnusArataH / aSTabhirdhIguNairyuktaH zRNvAno dharmamanvaham // 51 // ajIrNe bhojanatyAgI kAle bhoktA ca sAtmyataH / anyonyA'pratibandhena trivargamapi sAdhayan // 52 // yathAvadatithau sAdhau dAne ca pratipattikRt / sadA'nabhiniviSTazca pakSapAtI guNeSu ca // 53 / / pradezAkAlayozcaryAM tyajan jAnan balAbalam / vRttasthajJAnavRddhAnAM pUjakaH poSya-poSakaH // 54 // dIrghadarzI vizeSajJaH kRtajJo lokavallabhaH / salajjaH sadayaH saumyaH paropakRtikarmaThaH // 55 // antaraGgAriSaDvarga-parihAra-parAyaNaH vazIkRtendriyagrAmo gRhidharmAya kalpate // 56 // (dazabhiH kulakam) Meaning : To earn wealth honestly; 10 admire the conduct of the virtuous; to marry within the people of same belief, but not of the same gotra; to be . apprehensive of sins; to follow the customs prevailing in the country; not to speak ill of anyone, especially of the King; to have a house in good neighbourhood, neither too much in the interior nor too much exposed, not to have many exits; to keep good company; to revere the parents; to shift from a place of calamity to a safer place; not to follow reprehensible occupations; to spend in accordance with the income; to dress in accordance with the income; to cultivate 26 Yoga Shashtra

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the eight qualities of intelligence; to listen to the scriptures daily; not to eat on a full stomach, to eat at a proper time and with peaceful mind; to balance the goals of Dharma, Artha, and Kama; to help the Sadhus, guests, and the needy as per one's capacity; not to press on stubbornly one's own opinion; to appreciate the qualities of the virtuous; not to enter a prohibited place at the prohibited time; to understand truly about strength and weakness; to respect wise and elderly ascetics; to support the dependents; to be far sighted; to be a specialist; to be grateful; to be popular; to be humble; to be compassionate; to have a peaceful disposition; to be active in welfare; to be active in winning over the six-inner-enemies like anger and lust; to be in control of senses; these are the attributes required to become a true householder or citizen. First Chapter 27

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dvitIya prakAza Second Chapter samyaktvamUlAni paJcANuvratAni guNAstrayaH / zikSApadAni catvAri vratAni gRhamedhinAm // 1 // Meaning: A householder observes twelve vows, five minor vows, three supplementary vows and four disciplinary vows, with right faith. All these will be described later. 28 yA deve devatAbuddhirgurau ca gurutA matiH / dharme ca dharmadhIH zuddhA samyaktvamidamucyate // 2 // Meaning: To believe in true god, true preceptor and true scripture is called Samyaktva (right faith). pradeve devabuddhiryA gurudhIra gurau ca yA / zradharme dharmmabuddhizca mithyAtvaM tadviparyayAt // 3 // Meaning: To have misconception regarding the nature of divinity, preceptor and Dharma is Yoga Shashtra

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Mithyatva. In other words, to consider as God one who is not worthy to be called God, to consider as Guru one who does not deserve to be a guiding preceptor and to accept as Dharma (religion) what is contrary to Dharma is Mithyatva. sarvajJo jitarAgAdi-doSastrailokya pUjitaH / yathAsthitArthavAdI ca devo'rhan paramezvaraH || 4 || Meaning One who is omniscient and knows about the nature of all things; one who has triumphed over the passions of attachment and hatred; one who is worthy of obeisance by all beings; and one who is always truthful is called the highest divinity or the supreme lord Arhant. dhyAtavyo'yamupAsyo'yamayaM zaraNamiSyatAm / asyaiva pratipattavyaM zAsanaM cetanAsti cet // 5 // Meaning: If you have a sense of discrimination regarding the good and evil, or any iota of consciousness about the nature of things, you would certainly surrender to this supreme lord and worship him. strIzastrAkSasUtrAdirAgAdyaGga kalaMkitAH / nigrahAnugrahaparAste devAH syurna muktaye // 6 // ye Meaning: The Gods who are tainted with the passions of attachment and hostility and hence have women and weapons alongwith strings of beads, who Second Chapter 29

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favour some and disfavour others, are not the gods to be worshipped by those who are desirous of emancipation. Aizgizgiaazla1gqcaafadzgai: 1 lambhayeyuH padaM zAntaM prapannAn prANinaH katham // 7 // Meaning: Can the Gods, who themselves are unsteady and disturbed by drama, boisterous laughter and music, ever lead their followers to the tranquil path of Moksa (emancipation) ? bhaikSamAtropajIvinaH / mahAvratadharA dhIrA #141fa5201 a$?fqensi gzat $?A1: 11511 Meaning One who observes the five major vows i.e., non-violence, truth, non-stealing, continence and non-attachment; one who patiently bears all the afflictions; one who is always able to maintain equanimity; and one who preaches the true Dharma may be called the right Guru. 30 aaxifaz: aqfzazi: 1 aaffumifo": brahmacAriNo mithyopadezA guravo na tu // // Meaning: The one who hankers after all things, eats indiscriminately, is attached to his possessions, i.e., wealth, wife and children, does not practise continence, and preaches to mislead the people, can never be called the right Guru. Yoga Shashtra

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parigrahArambhamagnAstArayeyuH kathaM parAn ? / svayaM daridro na paramIzvarIkartumIzvaraH // 10 // Meaning : Can those who themselves are deeply engrossed in worldly activities and attached to the possessions, free others from the worldly existence ? Certainly not because those who are poor cannot make the others rich. durgatiprapatprANi- dhAraNAddharma ucyate / saMyamAdirdaza vidhaH sarvajJokto vimuktaye // 11 // Meaning : It is the tenfold Dharma, constituting self control etc. revealed by the omniscient Lord, which rescues the creatures from falling into lower states of life and protects them. Explanation : Forgiveness. modesty, straightforwardness, desirelessness, penance, self-control, truth, purity, non-possession and continence are the ten characteristics of Dharma. This will be explained in detail later. apauruSeyaM vacana- masambhavi bhavedyadi / na pramANaM bhavedvAcA hyAptAdhInA pramANatA // 12 // Meaning : There can never be a speech/word without the speaker. Even if we believe for the sake of argument that there could be such a text possible, there still remains the doubt about the validity of such a text because it is always the integrity Second Chapter 31

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of the speaker that determines the validity of a speech. mithyAdRSTibhirAmnAto hiMsAdyaH kaluSIkRtaH / sa dharma iti vittopi bhavabhramaNakAraNam // 13 // Meaning : The Dharma which is propogated by the false-believers and widely spread among the ignorant creatures causes the vicious cycle of birth and death as it is defiled by tne faults like violence etc. sarAgo'pi hi devazced gururabrahmacAryapi / kRpAhIno'pi dharmaH syAt kaSTaM naSTa hahA jagat // 14 // Meaning : It would be a matter of regret if one worships a worldly attached person as God, follows an incontinent person as a guiding, preceptor, and practises psuedo-dharma which does not preach mercy, as the right Dharma. Belief in such false divinity, preceptor and Dharma would certainly lead to the destruction of this world. zama-saMvega-nirvedA-'nukampA''stikyalakSaNaH / lakSaNaH paJcabhiH samyak, samyaktvamupalakSyate // 15 // Meaning : Sama (equanimity), Sam vega (spiritual craving), Nirveda (disgust), Anukampa (compassion), Astikya (relentless faith) are the qualities that indicate the presence of Samyaktva. 32 Yoga Shashtra

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Explanation : Sama means equanimity. A jiva with intense emotions of anger, vanity, deceit, and greed would be trapped in an infinite cycle of birth and death. If a person understands the futility of the body and immortality of the soul, knows that the happiness and grief are only due to the precipitation of the past karmas, and that the layers of karmas can be removed with one's own efforts, he would remain equanimous. His goal would be to achieve supreme equanimity and free himself from all the kashayas. Samvega (spiritual craving): It is the desire for Moksha arising from the realisation that the pleasures of gods and men are ultimately unsatisfying and the true bliss is the supreme bliss of Moksha. Nirveda (disgust) : This is the loathing induced in a man of right faith by contact with the world and its miseries. He would be disgusted with mundane existence and would desire to be released from it. Anukampa (compassion): It is the desire to eliminate the sufferings of others. It has two aspects. In its material aspect a compassionate person would try to assist those in misery and alleviate the sufferings. In its non-material or theoretical aspect the person would try to explain the right dharma and accord him the everlasting true peace of mind. Astikya (relentless faith) is to have relentless and complete faith in the dharma revealed by the omniscient desireless lord. All the persons who attain Second Chapter 33

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samyaktva would have the above mentioned five qualities. Ornaments sthaya prabhAvanA bhaktiH kauzalaM jinazAsane / tIrthasevA ca paJcAsya bhUSaNAni pracakSate // 16 // Meaning : Sthairya (firmness), Prabhavana (good works to spread the Jain faith), Bhakti (devotion), Kausala Jina Sasane (proficiency in the Jain doctrine), Tirth-seva (devoted services to the tirthas) are the five ornamental features of samyaktva. Explanation: Sthairya (firmness in Jain religion) : This means strengthening wavering faith in the Jain creed or maintaining faith firmly, despite the success of adherents to other religions through mundane allurements. Prabhavana (good works to spreed Jain faith) : Doing one's best to increase the esteem in which the Jain faith is held and to spread the faith. Bhakti (devotion): Respecting the qualities of virtuous people, welcoming them with appropriate gifts, and honouring them. Kausala in Jain scriptures : Studying and becoming scholar of Jain scriptures and the tattvas as revealed by the Lord Jineswara. Tirth Seva (Services rendered to the tirthas) : Here the term tirthas may be explained in two ways. In one sense it refers to the places of birth, conse 34 Yoga Shashtra

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cration, enlightenment and emancipation of the Jinas. Tirth seva here means to frequent these places and worship them so as to be able to achieve the same destiny. In an abstract sense the term refers to the four-fold community of the Jains (the monks, the nuns, and the male and female householders) practicing the twelve vows of the Jain householders. Faults zaMkA-kAMkSA-vicikitsA-mithyAdaSTi prazaMsanam / tatsaMstavazca paJcApi samyaktvaM dUSayantyalam // 17 // Meaning : Shanka (doubt), Kanksha (desire), Vichikitsa (hesitation), Mithya-dristi Prashamsa (admiration for the adherents of other creeds) and friendship with the followers of other creeds, are the five faults which would faint the acquired samyaktva. Explanation : Doubt-It is not a fault to ask the scholars and the learned persons regarding the structure of Jain belief based on the revelation from the omniscient lord Jineswara. But when the scholars can not clarify your doubts properly, it is a fault to doubt the validity of the scriptures. Desire--To be irrationally carried away by the so-called miraculous performances and blindly follow them in matters of dharma is the second fault which would tarnish samyaktva. Hesitation-This refers to the doubts regarding indulgence in religious activities. They bring about Second Chapter

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non-material advantages, such as, pacifying of negative emotions, equanimity, and tranquility of soul. Mithya-dristhi Prashamsa-Praising the followers of other creeds is also a fault to faint samyaktva. There is no doubt that every creed has some good points but while emphasizing the good points the negative side is overlooked. The ignorant people blindly start following that creed because some responsible person has admired it. They would then also incorporate the bad points, will be misled and lose the opportunity to join the the right path leading to Moksha. The last fault refers to the friendship of the followers of other creeds. This is specially meant for the people who are not strongly attached to Jain creed, or those who are not deeply conversant with its doctrine. It would be easy for them to be carried away when confronting a different ideology. In short, here finishes the description of the nature of samyaktva, its distinguishing marks, ornamental features and faults. The weaker the emotions of anger, vanity, deceit, greed etc., the clearer is the samyaktva. Therefore, one should aim at controlling these emotions. A person is said to be ready for observing the householder's vows after attaining samyaktva. The observence of these vows demand greater clarity and purity of the soul so as to check the influx of karmas and such a householder can properly observe the householder's vows. 36 Yoga Shashtra

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virati sthalahiMsAdedvividhatrividhAdinA / ahiMsAdIni paJcANuvratAni jagajinAH // 18 // Meaning : The observence of the five vows, nonviolence etc. in six ways is known as the observance of these vows on minor scale. Explanation : The major vows of non-violence etc. require the sadhus to refrain from committing, ordering or approving of violence, untruth etc. mentally, verbally, or physically. Thus, they would observe the vows in nine-ways. But a householder may not always be able to observe these vows on such a scale. So he should observe the vows to a limit and this is called Desh Virati. He should refrain from committing violence or ordering violence to be inflicted, mentally, physically, or verbally and thus observe the vow of non-violence to a limit. Similarly, the other four vows of truth, non-stealing, continence and non-possessiveness, he would observe in six ways and his vows would be known as minor vows. Ahimsa paMgukuSThikuNitvAdi dRSTvA hiMsAphalaM sudhIH / nirAgastrasajantUnAM hiMsAM saMkalpatastyajet // 16 // Meaning : Leprosy and loss of limbs are the consequences of inflicting violence. Therefore, rational persons should refrain from deliberate killing of Trasa Jivas (mobile beings). Explanation : You reap as you sow. If pain or injury is inflicted on any jiva one has to bear its con Second Chapter 37

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sequences in form of disability or disease. So one should never harass the innocent Trasa Jivas. It does not mean that one can get away with the killing of Sthavar Jivas. But it is difficult for a householder to run the house without injuring the Sthavara Jivas (immobile beings). This violence should be an act of compulsion and not of volition. There should never be a desire to destroy any jiva. prAtmavatsarvabhUteSu sukhadu khe priyA'priye / cintayannAtmano'niSTAM hiMsAmanyasya nAcaret // 20 // Meaning : Every creature in this world likes happiness and dislikes unhappiness; so one should not do unto others what one does not want others to do unto him. In other words one should never commit violence on other jivas. One should not only refrain from injuring the Trasa Jivas, but also avoid unnecessary injury to Sthavara Jivas. nirathikAM na kurvIta jIveSu sthAvareSvapi / hiMsAhiMsAdharmajJaH kAMkSan mokSamupAsakaH // 21 // Meaning : The Sravakas (Jain householders) should never resort to intentional injury even to Sthavar Jiva. There are those who believe that one could resort to violence in order to amass wealth and then save oneself by spending a part of it in charity. prANI prANitalobhena yo rAjyamapi muJcati / tadvadhotthamaghaM sarvorvodAne'pi na zAmyati // 22 // Meaning : Humans or animal beings renounce their kingdom in order to save their skin. The sins 38 Yoga Shashtra

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incurred by destroying life cannot be balanced even if you give away the entire world in charity. vane niraparAdhAnAM vAyutIyataraNAzinAm / nighnan mRgANAM mAMsArthI viziSyeta kathaM shunH?||23|| dIryamANaH kuzenApi yaH svAGgahanta dUyate / nirmantUn sa kathaM jantUnantayegnizitAyudhaiH // 24 // nirmAtuM krUrakarmANaH kSaNikAmAtmano dhRtim / samApayanti sakalaM janmAnyasya zarIriNaH // 25 // mriyasvetyucyamAno'pi dehI bhavati duHkhitaH / mAryamANaH praharaNAruNaH sa kathaM bhavet ? // 26 // Meaning: Are these flesh eating humans, who hunt the innocent deers, dwelling in forests and living on air, water, and grass, any better than curs ? Why should the people, who feel pain at the slightest prick of a thorn, attack the innocent animals with sharp pointed weapons ? These cruel hunters destroy life of these poor creatures for the sake of some momentary pleasure. If an animal faces danger of death he is terribly pained, then how much will he suffer when attacked with terrible weapons ? zrUyate prANighAtena raudradhyAnaparAyaNau / subhUmo brahmadattazca, saptamaM narakaM gatau // 27 // Meaning : It is said in the scriptures (Jain) that Subhuma and Brahmadatta who, with cruel intentions, slaughtered living beings, were consigned to the seventh hell. Second Chapter 39

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kuNirvaraM varaM paMgurazarIrI varaM pumAn / api sampUrNasarvAGgo na tu hiMsAparAyaNaH ||28|| Meaning : It is better not to have hands, legs, and even bodies rather then having a complete body intent on violence. hiMsA vighnAya jAyeta vighnazAntyai kRtA'pi hi / kulAcAradhiyA'pyeSA kRtA kulavinAzinI / / 29 / / Meaning Injury committed for the alleviation of troubles, pains, or agonies, becomes itself the cause of pain. Even if it is done as a family tradition it becomes the cause of destruction of the family. zrapi vaMzakramAyAtAM yastu hiMsAM parityajet / sa zreSThaH sulasa iva kAlasaukarikAtmajaH // 30 // Meaning: He, who does not commit even the least injury to any living being, though it is the traditional occupation of the family, is the best among all human beings like Sulasa, the son of Kalasaurika. damo devagurUpAstirdAnamadhyayanaM tapaH / sarvamapyetadaphala hiMsAM cenna parityajet // 31 // Meaning: If himsa (violence) is not totally given up, sense control, inner discipline, service to God and guru, charities, study, and penance are all fruitless. vizvasto mugdhadhIrlokaH pAtyate narakAvanau / nazaMsairlobhAndhehisAzAstropadezakai : / / 32 / / zraho Meaning: It is a matter of regret that the wicked and greed-blind gurus, who preach himsa, become 40 Yoga Shashtra

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the cause of sending to hells the gullible and the stupid people. yajJArtha pazavaH sRSTAH svayameva svayambhuvA / yajJo'sya bhUtya sarvasya tasmAdyajJe vadho'vadhaH // 33 // auSadhyaH pazavo vRkSAstiryaJcaH pakSiNastathA / yajJArthaM nidhanaM prAptAH prApnuvantyucchRiti punaH // 34 // madhuparke ca yajJe ca pitRdevatakarmaNi / atraiva pazavo hiMsyA nAnyatretyabravInmanuH // 35 // eSvartheSu pazUn hiMsan vedatattvArthavid dvijaH / prAtmAnaM ca pazRMzcaiva gamayatyuttamAM gatim // 36 // Meaning : Brahma himself has created animals for the yajna (sacrifice). Slaughter (in the yajna) is no slaughter as it is for the prosperity of all. If the herbs etc., animals, trees, beasts and birds are killed for the sake of the sacrifice, they all get higher existence (after death). Manu has laid down that the animals etc. should be killed nowhere except where Madhuparka ceremony, sacrifice, oblation to forefathers and gods are concerned. If a Brahmin knowing the Vedas and the philosophy, kills animals for the specific purposes mentioned above, he not only qualifies himself for the higher existence but elevates the animals also. ye caka: krUrakarmANaH zAstraM hisopadezakam / kvate yAsyanti narake nAstikebhyo'pi nAstikAH // 37 // varaM varAkazcArvAko yo'sau prakaTanAstikaH / vedoktitApasacchAcchannaM rakSo na jaiminiH||38|| Second Chapter 41

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devopahAravyAjena yajJavyAjena ye'thavA / ghnaMti jantUn gataghRNA ghorAM te yAnti durgatim // 39 // Meaning : In what hell will those atheists who commit heinous crimes and brutal acts and who openly preach himsa in their scriptures be born ? Poor Charvaka is definitely better as he preaches himsa, no doubt, but openly. But Jaimini is no better than Charvaka as he is a monster in the guise of an ascetic who preaches that himsa is enjoined in the Vedas. Those merciless persons, who kill the animals, under the pretext of offering oblation to the gods or for the sake of sacrifice are condemned to most terrifying existence. zamazIladayAmUlaM hitvA dharma jagaddhitam / aho hiMsA'pi dharmAya jagade mandabuddhibhiH // 40 // Meaning : Leaving aside a religion which is for universal good and is rooted in quietitude, noble character, and compassion, the dull-witted proclaim that injury to living beings also is a bonafide religion. haviryaccirarAtrAya yaccAnaMtyAya kalpate / pitRbhyo vidhivaddataM tatpravakSyAmyazeSataH // 41 // tilohiyavaSiraddhilaphalena vaa| dattena mAsaM prIyante vidhivaspitaro naraNAm // 42 // dvau mAsau matsyamAMsena trIn mAsAn hAriNena tu / aurabhreNAtha caturaH zAkuneneha paJca tu // 43 // SaNmAsAn chAgamAMsena pArSateneha sapta vai / aSTAveNasya mAMsena rauraveNa navaiva tu // 44 // dazamAsAMstu tRSyanti varAhamahiSAmiSaiH / zazarmayomAsena mAsAnekAdazaiva tu // 45 // Yoga Shashtra

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saMvatsaraM tu gavyena payasA pAyasena tu / vAdhrINasasya mAMsena tRptiAdazavArSikI // 46 // Meaning : I am now telling you in details about the duration, short or long, for which the forefathers get satiated on account of the oblation offered ceremoniously to them. The forefathers of the people remain satisfied for a month if sesamum, rice, barley, pulse, water, roots, and fruits are offered to them with prescribed ceremony. The forefathers remain happy for two months, if flash of fish is offered; for three months by flesh of deer; for four months by flesh of sheep; and for five months by flesh of birds. The forefathers remain contented for six months by flesh of goat; for seven months by flesh of a particular kind of deer; for eight months by flesh of an animal called Ena; and for nine months by meat of an animal called Raurava. The forefathers remain pleased for ten months if meat of pig or he-buffalo is offered to them in the prescribed manner) and for eleven months if that of hare or tortoise is offered. The forefathers remain glad for a year if milk of cow or the rice-pudding made out of it is offered and for twelve long years of meat of he-goat, advanced in age, is offered. Second Chapter 43

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iti smRtyanusAreNa pitRNAM tarpaNAya yA / mUvidhIyate hiMsA sA'pi durgatihetave // 47 // Meaning: The himsa which is committed, in order to please the forefathers, as laid down in the Smritis (the Brahmanic scriptures) by the dull-witted people, paves the way for existence in a birth in the lower regions. Explanation : To please the dead, who have already taken rebirth in other categories of existence, by acts of himsa is not possible at all. It is the considered opinion of Acharya Hemchandra that himsa committed with a desire to please the dead ones becomes the cause of evil existence after death for the doer and one who has it done for the other. Both are ignorant about the real meaning and significance of the scriptural injunctions. yo bhUteSvabhayaM dadyAt bhUtebhyastasya no bhayam / yAdRg vitIryate dAnaM tAdRgAsAdyate phalam // 4 // Meaning : One, who protects living beings, protects one's self--just as one gives, one receives. kodaNDadaNDacakAsizUlazaktidharAH surAH / hiMsakA api hA kaSTaM pUjyante devatAdhiyA // 49 // Meaning : It is a matter of great grief that the gods, who wield such weapons as bow and arrow, mace, disc, sword, trident, and shakti, are worshipped as if they are true gods. 44 Yoga Shashtra

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mAteva zrahiMseva zrahiMsA bhavabhramirugArttAnAmahiMsA Meaning: Like a mother, ahimsa is always beneficial. It is like a river of nectar in the dry land of worldly existence. It is like a multitude of clouds in the rainy season, showering water on the conflagaration of miseries. It is as if it were an excellent medicinal herb for those who are afflicted with the disease in the form of wanderings in the wordly existence. sarvabhUtAnAmahiMsA hitakAriNI / saMsAramarAvamRtasAraNiH // 50 // hi duHkhadAvAgniprAvRSeNyaghanAvalI / paramauSadhiH // 51 // dIrghamAyuH paraM rUpamArogyaM zlAghanIyatA / ahiMsAyAH phalaM sarvaM kimanyat kAmadeva sA / / 52 / / Meaning: Long life, supreme beauty, good health, praiseworthiness are the fruits of ahimsa. What else? It is, verily, the wish-yielding cow. and Truth manmanatvaM kAlatvaM mUkatvaM mukharogitAm / vIkSyAsatyaphalaM kanyAlIkAdya satyamutsRjet // 53 // Meaning : Mumbling, ununderstandable muttering, dumbness, and diseases of the mouth are the fruits of speaking untruth. Therefore, one should avoid falsehood, such as the one concerning the bride etc. etc. Second Chapter 45

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kanyAgobhUmyalIkAni nyAsApaharaNaM tathA / kUTasAkSyaM ca paJceti sthUlA satyAnyakIrttayan // 54 // Meaning: One should not tell a lie regarding the bride, cow, land, deposit, and witness. These are major lies. Therefore one should avoid them. Explanation: As a rule, no one should adhere to falsehood. However, occasions do arise in the practical life when one has to resort to it for some purpose or the other, though it is a sin, no doubt . But then he should at that time select the lesser evil. Here, in this shloka (couplet ), some major falsehoods are enumerated and they must be avoided under all circumstances. 46 sarvalokaviruddhaM yadyadvizvasitaghAtakam / yadvipakSazca puNyasya na vadettadasUnRtam // 55 // Meaning: One should not resort to falsehood as it is against people's belief or involves breach of confidence or is just the opposite of meritoriousness. asatyato laghIyastvamasatyAdvacanIyatA / adhogatirasatyAcca tadasatyaM parityajet // 56 // asatyavacanaM prAjJaH pramAdenApi no vadet / zreyAMsi yena bhajyante vAtyayeva mahAdrumAH // 57 // asatyavacanAdvaira-viSAdA'pratyayAdayaH prAduHSanti na ke doSAH kupathyAd vyAdhayo yathA // 58 // nigodeSvatha tiryakSu tathA narakavAsiSu / utpadyante mRSAvAdaprasAdena zarIriNaH // 56 // brUyAd bhiyoparodhAdvA nAsatyaM kAlikAryavat / yastu brUte sa narakaM prayAti vasurAjavat // 60 // Yoga Shashtra

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Meaning : Individual becomes devalued by telling lies and he is branded as a liar by people. He gets very bad existence after death. On account of all this, one should try to avoid even an inadvertent lie. Just as big trees are felled down by wind, all gains are lost by falsehood. By lies vices such as animosity, ill will, unreliablity are caused just like diseases by unwholesome food. By telling lies, a being is consigned to the kingdom of Nigodas (dormant beings), that of birds and beasts, and that of hellish beings. Due to the king's fear or due to importunity of the relatives one should never say falsehood like Kalakacharya and if one says, he fares the same condition as King Vasu did. na satyamapi bhASeta parapIDAkaraM vacaH / loke'pi zrUyate yasmAt kauziko narakaM gataH // 61 // Meaning : One should not utter painful words though they may be true. It is heard amongst people that Koushika went to hell because of this only. Explanation : Here in the stanza it is not meant that one should resort to lie or otherwise the feelings of others will be hurt. To tell a lie is totally banned. Truth should not be sacrificed at all. But at the same time it should be so said as hurting of the sentiments of the other is avoided. If at all this double task can not be accomplished, one should better keep mum. One who knows the essence of the reality should never, if and when, asked by the other, make a statement which is untrue, ambiguous, harsh, and harmful. Second Chapter 47

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alpAdapi mRSAvAdAdrauravAdiSu sambhavaH / anyathA vadatAM jainoM vAcaM svahaha kA matiH // 62 // Meaning: Even a tiny lie sends a person to the most dreadful hell, what then will be the condition of a person who distorts Jina's words is unimaginable. jJAnacAritrayormUlaM satyameva dhAtrI pavitrIkriyate teSAM alIka ye na bhASante nAparAddhamalaM tebhyo vadanti ye / caraNa reNubhiH // 63 // satyavratamahAdhanAH / bhUta pretoragAdayaH // 64 // Meaning: This earth becomes purified by the dust of the feet of people who speak truth, the root cause of knowledge and character. Those who have got enormous riches in the form of the Vrata (vow) of truth, do not utter a lie. They are never afflicted or harassed by devils, demons, serpents etc. etc. Non-Stealing daurbhAgyaM preSyatAM dAsyamaGgacchedaM daridratAm / zradattAttaphalaM jJAtvA sthUlasteyaM vivarjayet // 65 // Meaning: Ill luck, slavery invalidity and poverty are the fruits of the breach of the third vrata called non-stealing. patitaM vismRtaM naSTaM sthitaM sthApitamAhitam / pradattaM nAdadIta svaM parakIyaM kvacit sudhIH // 66 // Meaning Wise people should never accept and keep wealth belonging to others and dropped off on the ground, that has been forgotten, lost, kept in the 48 Yoga Shashtra

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house, deposited and buried in the house. In short, they should not accept what is not given to them. ayaM loka: paraloko, dharmo dhairya dhRtirmtiH| .... muSNatA parakIyaM svaM muSitaM sarvamapyadaH // 67 // Meaning : By robbing the others of their wealth, one has not robbed them of their wealth only but has robbed them, at the same time, of their life in this birth as also in the next birth; and also their religion, fortitude, patience, and intellect. ekasyaikaM kSaNaM duHkhaM mAryamANasya jaayte| saputrapautrasya punaryAvajjIvaM hRte dhane // 6 // Meaning : One who is killed becomes unhappy so far as that moment is concerned. But he, who looses wealth becomes unhappy throughout his life. His sons and grandsons also become unhappy. cauryapApadmasyeha vadhabandhAdikaM phalam / jAyate paraloke tu phalaM narakavedanA // 66 // Meaning : One endures the consequences of stealing in this very birth such as assassination, bondage etc. and in the next birth such as the miseries of hells etc. etc. divase vA rajanyAM vA svapne vA jAgare'pi vaa| sazalya iva cauryeNa naiti svAsthyaM naraH kvacit // 7 // Meaning : A person who steals never has peace of mind by day or at night, waking or sleeping; like one who has got thorn in his body. Second Chapter

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mitraputrakalatrANi bhrAtaraH pitaro'pi hi| .. saMsajanti kSaNamapi na ta chariva taskaraiH / / 71 // Meaning : The friends, sons, wives, brothers, parents etc. of thieves do not (like to) have any contact with him as no one likes to have contact with wicked people. . saMbandhyapi nigRhyata cauryAnmaNDikavanapaiH / / cauro'pi tyaktacauryaH syAt svargabhAga rauhiNeyavat // 72 // Meaning : The king puts into fetters the thief even if he be his relative, just like Mandika. If the thief gives up stealing, he gets heaven just like Rauhineya. parasya sarvasvamapahartumupakramaH / upAdadIta nAdattaM tRNamAtramapi kvacit // 73 // Meaning : What to talk of an attempt to snatch away wealth and every thing belonging to others, one should not take a blade of grass even if it is (formally) not given. parArthagrahaNe yeSAM niyamaH zuddhacetasAm / * abhyAyAnti zriyasteSAM svayameva svayaMvarAH // 74 // anarthA dUrato yAnti sAdhuvAdaH pravartate / svargasaukhyAni Dhaukante sphuTamasteyacAriNAm // 7 // Meaning : Wealth, of its own accord, goes to him and embraces him, who has vowed not to snatch away even a pebble blonging to others. He becomes free from dangers and is praised by everyone. He enjoys heavenly pleasures manifestly who has abandoned stealing. 50 Yoga Shashtra

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Continence SaNDhatvamindriyacchedaM vIkSyAbrahmaphalaM sudhIH / bhavet svadArasantuSTo'nyadArAn vA vivarjayet // 76 // Meaning : Knowing that impotence and castration follow breach of the fourth vow of continence, the wise man should remain faithful to his wife and avoid other women. ramyamApAtamAtre yat pariNAme'tidAruNam / kipAkaphalasaMkAzaM tatkaH seveta maithunam // 77 // kampaH svedaH zramo murchA bhramigAnirbalakSayaH / rAjayakSmAdirogAzca bhaveyumaithunotthitAH // 7 // Meaning : Who would indulge in sexual pleasures that, like fruits of Kimpaka tree, are attractive only superficially but are very dangerous in the end ? By indulging in them, one gets trembling, sweating, exhaustion, swoon, vertigo, dejection, weakness, tuberculosis etc. yoniyantrasamutpannAH susUkSmA janturAzayaH / pIDyamAnA vipadyante yatra tanmaithunaM tyajet // 79 // __ Meaning: Minute bacteria produced in the female reproductive organs are crushed by copulation. Therefore, it should be abandoned. raktajAH kRmayaH sUkSmA mdumdhyaadhishktyH| janmavarmasu kaNDUti janayanti tathAvidhAm // 50 // Meaning : Micro-organism of the blood, that are minute, soft, middle-sized, and very strong create itching in the female reproductive organs. Second Chapter 51

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strI sambhogena yaH kAmajvaraM praticikIrSati / sa hutAzaM ghRtAhutyA vidhyApayitumicchati // 81 // Meaning: One who wants to cure the fever generated by passion by taking recourse to sexual intercourse is like him who wants to quell the fire by pouring pure butter. varaM na Meaning: It is better to embrace a red-hot iron pillar rather than enjoying a woman; that gateway to hell. 52 jvaladayastambhaparirambho vidhIyate / punarnarakadvAra rAmAjaghanasevanam // 82 // satAmapi hi vAmabhrardadAnA hRdaye padam / abhirAmaM guNagrAmaM nirvAsayati nizcitam // 83 // Meaning Woman, capable of occupying a place in hearts of even righteous people definitely deprives them of noble virtues. vaJcakatvaM nRzaMsatvaM caJcalatvaM iti naisagikA doSA yAsAM tAsu kuzIlatA / rameta kaH // 84 // prAptuM pAramapArasya pArAvArasya pAryate / strINAM prakRtivakrANAM duzcaritrasya to punaH // 85 // Meaning : Who would play amorously with women to whom faults and vices, like deceitful nature, wickedness, fickleness, unchastity etc. are natural. It may be possible to get measure of the boundless and unfathomable ocean, but not a woman who is crooked and unchaste by nature. Yoga Shashtra

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nitambinya: pati putraM pitaraM bhrAtaraM kSaNAt / zrAropayantyakArye'pi durvRttAH prANasaMzaye // 86 // Meaning: Immoral women inspires, in a moment, her husband, son, father or mother and brother to commit a misdeed endangering even life. bhavasya bIjaM narakadvAramArgasya dIpikA / zucAM kandaH kalermUlaM duHkhAnAM khAniraGganA // 87 // Meaning : Woman is the source of wordly existence, an illuminator on the road to the gate of the hell, a veritable symbol of grief, the cause of disrepute; and the mine of miseries. manasyanyadvacasyanyat kriyAyAmanyadeva hi / yAsAM sAdhAraNastrINAM tAH kathaM sukhahetavaH // 88 // mAMsavizraM surAmizramaneka viTacumbitam / ko vezyAvadanaM cumbeducchiSTamiva bhojanam // 86 // api pradattasarvasvAt kAmukAt kSINasampadaH / vAso'pyAcchettumicchanti gacchataH paNyayoSitaH // 60 // na devAnna gurUnnApi suhRdo na ca bAndhavAn prasatsaGgaratinityaM vezyAvazyo hi manyate // 61 // kuSThino'pi smarasamAn pazyantIM dhanakAMkSayA / tanvantIM kRtrimasnehaM niHsnehAM gaNikAM tyajet // 62 // 1 Meaning : Who would, if he wants happiness, contact with insignificant women, who have someone in mind, other in speech, and third for action ? Like left-over meal, who would wish to kiss a prostitute who eats meat, drinks wine, and is kissed by many lecherous people ? Second Chapter 53

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Prostitutes like to snatch away even the apparel of a lover who is dispossessed of wealth as he has given away everything to them. A man who is under influence of prostitutes and is always attached to unchaste women, does not care for (in mind) gods, elders, friends and relatives. One should avoid prostitute, who is devoid of affection but expresses false love toward lepers even, to extract wealth. nA''saktyA sevanIyA paradArA prapyupAsakaiH / pAkaraH sarvapApAnAM ki punaH parayoSitaH / / 63 // svapati yA parityajya nistrapopapati bhajet / tasyAM kSaNikacittAyAM vizrambhaH ko'nyayoSiti // 4 // Meaning : A devotee of the Arhats should not be lustful even with his own wife; to him others' wives are like mines of all sins. How can trust be placed in a woman who is fickle-minded and, becoming shameless, enjoys passionate lovers neglecting her own husband ? bhIrorAkulacittasya duHsthitasya parastriyAm / rati na yujyate kartumupazUnaM pazoriva // 65 // Meaning : Like a street dog, promiscous person is plagued by fear, stress, nervousness and other such problems. prANasaMdehajananaM paramaM vairakAraNam / lokadvayaviruddhaM ca parastrIgamanaM tyajet // 66 // 54 Yoga Shashtra

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sarvasvaharaNaM bandhaM zarIrAvayavacchidAm / mRtazca narakaM ghoraM labhate pAradArikaH // 97 // svadArarakSaNe yatnaM vidadhAno nirantaram / jAnannapi jano duHkhaM paradArAn kathaM vrajet // 6 // vikramAkAntavizvo'pi parastrISu rimsayA / kRtvA kulakSayaM prApa narakaM dazakandharaH // 66 // Meaning : Illicit relationship with woman must be avoided as it puts life in danger, causes extreme animosty, and spoils this life as well as the life to come. An adulterer loses his wealth, goes into bondage, gets his limbs chopped off, and on death goes to hell. Being aware of the desire to protect his mate and the pain caused by her infidelity, why should one desire for other's mate ? Desire for other's woman resulted in doom for his family and hell for Ravana inspite of his being the conqueror of the world. lAvaNyapuNyAvayavAM padaM saundaryasampadaH / kalAkalApakuzalAmapi jahyAt parastriyam // 100 // Meaning : Other's wife must be eschewed, although she may be beautifully limbed, an object of gracefulness, as also an expert in a lot of arts. prakalaGkamanovRtteH parastrIsannidhAvapi / sudarzanasya kiM bramaH sudarzanasamunnateH ? // 101 // Meaning : How much praise should be showered on Sudarshan who brought credit to his faith by Second Chapter 55

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keeping himself disciplined in face of efforts of seduction by a beautiful woman infatuated with him. . aizvaryarAjarAjo'pi rUpamInadhvajo'pi ca / sItayA rAvaNa iva tyAjyo nAryA naraH paraH // 102 // Meaning : Just like Sita who did not ever look at Ravana, women should eschew other person even though he may be wealthy like sovereign monarch and handsome like Cupid. napuMsakatvaM tiryaktvaM daurbhAgyaM ca bhave bhave / bhavennarANAM strINAM cAnyakAntAsaktacetasAm // 10 // Meaning : Promiscous man or woman cause themselves to be born as impotents, beasts, and destitutes in numerous rebirths. prANabhUtaM caritrasya parabrahmaikakAraNam / samAcaran brahmacarya pUjitairapi pUjyate // 104 // cirAyuSaH susaMsthAnA dRDhasaMhananA narAH / tejasvino mahAvIryA bhaveyurbrahmacaryataH // 10 // Meaning : People observing celibacy, which is the very essence of conduct as also the sole cause of emancipation, are worshipped even by the worshipped. Through celibacy, people can become long-lived fine-figured, firmly built, lustrous, and greatly powerful. 56 Yoga Shashtra

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Non-Possessiveness asaMtoSamavizvAsamArambhaM duHkhakAraNam / matvA mUrchAphalaM kuryAt parigraha niyantraNam // 106 / / Meaning : The roots of misery sprout from discontent, disbelief and sin; which, in turn, sprout from illusion of desire; knowing this, one should control possessiveness. Explanation: It has been proclaimed by Nataputta (Mahavir) that, in fact, the desire for possessions is in itself the act of possession, and not the physical possession alone. parigrahamamatvAddhi majjatyeva bhavembudhau / mahApota iva prANI tyajettasmAtparigraham // 107 // Meaning : Lust for possessions must be given up because one sinks, like a large boat, into the ocean of worldly existence due to craving for possessions. trasareNusamo'pyatra na guNaH ko'pi vidyate / doSAstu parvatasthUlAH prAduHSanti parigrahe // 108 // Meaning : There is not even a microscopic advantage in desire for possessions; on the contrary, there are disadvantages as large as mountain. saGgAdbhavantyasaMto'pi rAgadveSAdayo dviSaH / munerapi calecceto yattenAndolitAtmanaH / / 109 / / Meaning : Concealed vices of love and hatred come to surface when desire for possessions (parigraha) Second Chapter

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is cultivated. Even the monks, with unstable minds, begin to waver, what to talk of a laymen. saMsAramUlamArambhAsteSAM hetuH kuryAdalpamalpaM tasmAdupAsakaH Meaning : Acts, undertakings, actions, activities are the root causes of worldly existence. Parigraha ( possession) is the root cause of all these. Therefore, a layman (sravak) should go on decreasing the extent of parigraha. muSNanti viSayastenA dahati smarapAvakaH / rundhanti vanitAvyAdhAH saGgaraGgIkRtaM naram / / 111 / / parigrahaH / parigraham / / 110 / / Meaning Man who becomes blind by possession is looked by thieves in the form of sensuous enjoyment, is consumed by fire in the form of sexual desire, and is hunted by hunters in the form of women. tRpto na putraiH sagaraH kucikarNo na godhanaiH / na dhAnyaistilaka zreSThI na nandaH kanakotkaraiH / / 112 // Meaning : Satisfaction was far from Sagar, though he had sons; from Kuchikarna, though he was surrounded by herds of cows; from the tycoon named Tilak, though he had a plenty of corn; and also from Nanda, though he had heaps of gold. tapaH zrutaparIvArAM parigrahagrahagrastAstyajeyuryogino'pi Meaning: Even yogis, if plagued by bad stars in the form of possession, forfeit their enormous wealth of penance, scriptural knowledge, and self control. 58 Yoga Shashtra zamasAmrAjya sampadam / hi / / 113 / /

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asantoSavataH saukhyaM na zakrasya na cakriNaH / jantoH santoSabhAjo yadabhayasyeva jAyate / / 114 / / Meaning : With discontentment even Indra or sovereign monarch does not get happiness tbat Abhaya Kumar got through contentment. sannidhau nidhayastasya kAmagavyanugAminI / amarAH kirAyante santoSo yasya bhUSaNam / / 11 / / Meaning. : One who is decorated with the ornament of virtue in form of contentment has treasures at his foot steps, wish yielding cow following him, and gods as his servants. Second Chapter 59

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tRtIya prakAza Third Chapter First Complementary Vow dazasvapi kRtA dikSa yatra sImA na ladhyate / khyAtaM digviratiriti prathamaM tad guNavatam // 1 // Meaning: The first gunavrata, Digvirati prescribes the extent or the limit of movement in all the ten directions that should not be transgressed. Explanation : Gunavrata is so named because the observance of it increases the merit and the power of the five anuvratas (vows). The first gunavrata enhances the value of the first minor vow called ahimsa, in particular. The gunavratas and siksavratas together are called uttara (subsidiary) vratas, the first five being called mula (principal) vratas. The ten directions are : North, South, East, West, North-east, North-West, South-east, South-west, Zenith and Nadir. carAcarANAM jIvAnAM vimaInanivartanAt / taptAyogolakalpasya satataM gRhiNo'pyadaH / / 2 / / Meaning : Just as a heated ball of iron destroys living organisms, mobile or immobile, wherever it is 60 Yoga Shashtta

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thrown; so also a person, with undisiciplined movement, may cause harm to living beings. jagadAkramamAraNasya prasarallobhavAridheH / skhalanaM vidadhe tena yena digviratiH kRtA / / 3 / Meaning: Those who have taken this vow of Digvirati have virtually prevented from spreading further the ocean of greed that continues to torment the world. Second Complementary Vow bhogopabhogayoH saMkhyA zaktyA yatra vidhIyate / bhogopabhogamAnaM tad dvaitIyIkaM guNavratam / / 4 / / Meaning: The vow in which the number of bhogas and upabhogas (short term and long term indulgances) is restricted, is the second gunavrata known as Bhogopabhoga vrata. sakRdeva bhujyate yaH sa bhogo'nnastragAdikaH / punaH punaH punarbhogya upabhogo'GganAdikaH / / 5 / / Meaning : Corn, garland of flowers, betel leaf, annointment etc. can be enjoyed once only and therefore it is called bhoga. Women, clothes, ornaments, house, bed, seat, vehicle etc. can be enjoyed very often and therefore they are called upabhoga. madyaM mAMsaM navanItaM madhU dumbarapaJcakam / zranantakAyamajJAtaphalaM rAtrau ca bhojanam / / 6 / / zrAma gorasa saMpRkta' dadhyahadvitayAtItaM dvidalaM puSpitaudanam / kuthitAnnaM ca varjayet / / 7 / / Meaning : Every honey, five types of Third Chapter kind of wine, meat, butter, banyan tree seeds, potatoes, 61

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onions, ginger etc., fruits which are unknown, dinner at night, raw milk, eating pulse with curds or buttermilk, cooked food kept overnight, two days old curd, and stinking food etc., are to be abandoned always. madirApAnamAtreNa buddhinazyati dUrataH / vaidagdhIbandhurasyApi daurbhAgyeNeva kAminI / / 8 / / pApAH kAdambarIpAna vivazIkRtacetasaH / jananI hA! priyIyanti jananIyanti ca priyAm / / 1 / / na jAnAti paraM svaM vA madyAccalitacetanaH / svAmIyati varAka: svaM svAminaM kiGkarIyati / / 10 / / madyapasya zabasyeva luThitasya catuSpathe / mUtrayanti mukhe zvAnA vyAtte vivarazaGkayA // 11 / / madyapAnarase magno nagnaH svapiti catvare / gUDhaM ca svamabhiprAyaM prakAzayati lIlayA // 12 / / vAruNIpAnato yAnti kAntikIrtimatizriyaH / vicitrAzcitraracanA viluThatkajjalAdiva / / 13 / / bhUtAttavannaronati rAraTIti sazokavat / dAhajvarAtavadbha mau surApo loluThIti ca / / 14 / / vidadhatyaGgazaithilyaM glApayantIndriyANi ca / mUrchAmatucchAM yacchantI hAlA hAlAhalopamA / / 15 / / vivekaH saMyamo jJAnaM satyaM zaucaM dayA kSamA / madyAtpralIyate sarva tRNyA vahnikaNAdiva / / 16 / / doSANAM kAraNaM madyaM madyaM kAraNamApadAm / rogAtura ivApathyaM tasmAnmadyaM vivarjayet // 17 // Meaning : Intellect leaves a drunkard as wife leaves an unlucky person inspite of his wisdom and handsomness. 62 Yoga Shashtra

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Impious persons, whose minds have gone beyond control due to intoxication, can not discriminate between wife and mother. Poor man whose mind has been thrown out of gear by wine is not able to distinguish between himself and the other. He considers himself master and the master, a servant. A drunkard, rolling like a carcass on a highway, attracts street dog to urinate in his mouth open like a gaping hole. The man who is deeply drunk lies naked on road and gives away the most confidential secrets very easily. Beauty, fame, intelligence, and wealth leave him who is drunk, just as various pictures lose their quality if black colour is poured over them. A man who is drunk dances like one possessed by a devil; he cries loudly like him who is overpowered with grief, and rolls on the ground as one afflicted with burning fever., Wine, comparable with a deadly poison only, creates looseness of limbs, deadens sense-organs, and produces deep swoon. Discrimination, self-control, knowledge, truthfulness, purity, compassion and forgiveness--all these take leave of him who drinks, as blades of grass are burnt by a tiny spark of fire. Third Chapter 63

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Wine is the cause of vices, wine is the cause of troubles like a thing forbidden for one who is afflicted by a disease. Therefore, wine must be given up. cikhAdiSati yo mAMsaM prANiprANApahArataH / unmUlayatyasau mUlaM dayAkhyaM dharmazAkhinaH // 18 // azanIyana sadA mAMsaM dayAM yo hi cikIrSati / jvalati jvalane vallIM sa ropayitumicchati / / 16 / / Meaning : By depriving animals of their lives, in order to eat meat, one uproots the seed of compassion of the tree of religion. He, who wants to eat meat daily and yet wants to practice mercy is behaving like one who wants to place a creeper in flaming fire. hantA palasya vikretA saMskartA bhakSakastathA / kretA'numantA dAtA ca ghAtakA evaM yanmanuH // 20 // Meaning : It is said by the Acharya that the killer, seller, cook, eater, buyer, approver, and giver of meat are equally liable to be afflicted by the sin of of himsa. anumantA vizasitA nihantA kraya vikryo| saMskartA copahartA ca khAdakazceti ghAtakAH / / 21 / / Meaning : Manu also says in the Smritis that the approver, seller, killer, giver, receiver, cook, server, and eater-all equally share the sin of himsa. 64 Yoga Shashtra

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nAkRtvA prANinAM hiMsAM mAMsamutpadyate kvacit / na ca prANivadhaH svargyastasmAnmAMsaM vivarjayet // 22 // Meaning Meat can never be obtained without killing animals. Killing never leads to heaven. Therefore meat-eating must be abandoned. ye bhakSayantyanyapalaM svakIyapalapuSTaye / ta eva ghAtakA yanna vadhako bhakSakaM vinA ||23|| Meaning: Those who eat the meat of animals, in order to add fat to their bodies, are the real killers, because there cannot be a killer, if there is no eater. maSTAnnAnyapi viSThAsAdamutAnyapi mUtrasAt / syuryasminaGgakasyAsya kRte kaH pApamAcaret ||24|| : Meaning The sweet dinner, when eaten and digested, is turned into excreta. The nectrine water becomes urine ultimately. Therefore, why should one commit sins for such a hopeless body? mAMsAzane na doSo'stItyucyate yairdurAtmabhiH / vyAdha pravRkavyAghrazRgAlAstaMgurukRtAH Meaning: Those wicked persons who declare that there is no sin in eating meat, appear to emulate a hunter, vulture, wolf, tiger, and jackal. mAMsa bhakSayitA'mutra yasya mAMsamihAdmyaham / etanmAMsasya mAMsatve nirukta' manurabravIt / / 26 / / Meaning: That being, whose meet I am eating at present, in this birth, shall eat me in the next world (of my rebirth). This interpretation has also been offered by Manu. Third Chapter / / 25 / / 65

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mAMsAsvAdana lubdhasya haMtuM pravarttate buddhiH dehinaM dehinaM prati / zAkinyA iva dudhiyaH ||27|| Meaning : One, who deeply enjoys eating meat, goes on having greater desire (day by day) to slaughter animals just like the evil-minded Shakini (she-goblin). ye bhakSayanti pizinaM divyabhojyeSu sudhArasaM parityajya bhuMjate te satsvapi / halAhalam / / 28 / / Meaning Those, who eat meat even though there are divine dinners; drink verily poison leaving aside nectar. na dharmo nirdayasyAsti palAdasya kuto dayA ? | palalubdho na tadvetti vidyAdvopadizenna hi ||26|| Meaning: A merciless person can have no piety, and how can a meat-eater have compassion? One who has a lust for eating meat does not understand what mercy means and what religion is ? Even if he understands, he cannot preach to others to refrain from meat-eating because he himself has not left it. kecinmAMsaM mahAmohAdaznanti na paraM svayam / devapitra tithibhyo'pi kalpayanti yadUcire ||30|| Meaning Some people not only eat meat themselves, because of their mad love for it, but they, out of great ignorance, offer it to gods, dead forefathers and guests also. 66 Yoga Shashtra

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krItvA svayaM vA'pyutpAdya paropahRtameva vA / devAn pitRn samabhyarcya khAdan mAMsaM na duSyati ||31|| Meaning: Having worshipped gods and dead forefathers with meat that has been bought (for the purpose), or brought by begging from others, or brought by some one, one eats it, there is no objection-says Manu. mantra saMskRtamapyadyAdyavAlpamapi sadyaH no hAlAhalalavo'pi bhavejjIvitanAzAya Meaning: One should not eat even one yava (grain) of meat even though it might have been purified by mantra; as even a drop of virulent poison brings life to an end. saMmUcchitAnantajantu santAnadUSitam / narakAvanipAtheyaM ko'znIyAt pizitaM sudhIH ? / / 33 / / palam / hi // 32 // Meaning: Which intelligent person shall eat meat that is polluted by countless germs born on it instantly and that is as good as provender on the road leading to hell? Third Chapter antarmuhUtatritaH susUkSmA janturAzayaH / yatra mUrcchanti tannAdyaM navanItaM vivekibhiH || 34 || Meaning: The wise, discriminating people should not use butter in which (after it is produced from the churned curds) are born, in less than an instant, infinite number of minutest bacteria. 67

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ekasyApi hi jIvasya hiMsane kimaghaM bhavet / jantujAtamayaM tatko navanItaM niSevate ? / / 3 / / ___Meaning : How can one enjoy using butter, abounding in lots of bacteria, in face of the fact that considerable sin attaches to killing one bacterium even ? anekajantusandhAta - nighAtanasamudbhavam / jugupsanIyaM lAlAvat kaH svAdayati mAkSikam // 36 // Meaning : Who would use honey which is produced after killing a number of insignificant living organisms and beings, and which also is displeasing like saliva in appearance. bhakSayana mAkSika kSadra-jantulakSakSayoddhavam / stokajantunihantRbhyaH saunikebhyo'tiricyate // 37 // Meaning : One, who eats (uses) honey which is produced after killing lacs of minutest living organisms, is more condemned than even chandals (pariahs) who kill less than him. ekaikakusumakoDAdrasamApIya mkssikaaH| yadvamanti madhucchiSTaM tadaznanti na dhArmikAH // 38 // apyauSadhakRte jagdhaM madhu zvabhranibandhanam / bhakSitaH prANanAzAya kAlakaTakaNo'pi hi // 36 // Meaning: The bee sucks juice from each and every flower and gives it out. This given out juice is called 'honey'. The religious never make use of it. Some give up using honey but keep an exception in the form of using it as a medicine. But the wise. 68 Yoga Shashtra

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say that, that also becomes the cause of hell just as even a particle of deadly poison turns out to be the cause of death. madhuno'pi hi mAdhurya-mabodhera hahocyate / zrAsAndya yadAsvAdAcciraM narakavedanAH || 40 // Meaning: The ignorant people say that sweetness of honey is wonderful. But how can it be said so, as the very use of it makes the user undergo troubles in the hells. makSikAmukhaniSThyUtaM jantughAtodbhavaM zraho pavitraM manvAnA devasnAne Meaning : Oh! people use it for bathing the gods, taking it to be holy, though it is the spit come from the mouths of the bees and produced by killing (a lot of ) bacteria etc. madhu / prayuJjate // 41 // 1 udumbaravaTazplakSa- kAkodumbarazAkhinAm pippalasya ca nAznIyAtphalaM kRmikulAkulam // 42 // aprApnuvannanyabhakSyamapi kSAmo bubhukSayA / na bhakSayati puNyAtmA paJcodumbarajaM phalam // 43 // Meaning: Even though one may be emaciated due to hunger and even though he may not be getting any thing permitted to be eaten, he should never eat, if at all he is religious, the fruits of udumbara, vata plaksa, kakodumbara, and pippala as they are abounding in worms etc. Third Chapter 69

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zrA: kandaH samagro'pi sarvaH kisalayo'pi ca / snuhI lavaNavRkSatvak kumArI girikarNikA // 44 // zatAvarI virUDhAni guDUcI komalAmlikA / palyaMko mRtavallI ca vallaH zUkarasaMjJitaH // 45 // anantakAyAH sUtroktAH zrapare'pi kRpAparaiH / mithyAdRzAmavijJAtA varjanIyAH prayatnataH // 46 // Meaning People who are intent upon observing compassion for all living beings must, as a rule, give up using green bulbous roots, green growing petals, snuhi (a succulant ), bark of lavana tree, kumari, girikarnika, shatavari, sprouted pulse corn, guduci, fresh tamarind, palyanka, amritvalli, all these which are well known in the Aryan countries and many other which are known in the non-Aryan countries and referred to in the Sutras. 70 svayaM pareNa vA jJAtaM phalamadyAdvizAradaH / niSiddhe viSaphale vA mA'bhUdasya pravarttanam // 47 // Meaning: A wise man should eat the fruit which is known to him or to others. He should never turn his eyes to fruits which are either prohibited or which are poisonous. annaM pretApizAcAdyaiH saJcaradbhUiniraMkuzaiH / ucchiSTaM kriyate yatra tatra nAdyAddimAtyaye // 48 // Meaning: One should not eat after sunset as the food is polluted by the goblins who are moving uncontrolably at night. Yoga Shashtra

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ghorAndhakAraruddhAkSaH patanto yatra jantavaH / nava bhojye nirIkSyante tatra bhujIta ko nizi // 49 // Meaning : The germs and worms etc., falling into the dinner are not seen by the people as their eyes are blinded by the dense darkness. Therefore, who would eat at night ? mezAM pipIlikA hanti yUkA kuryAjjalodaram / kurute makSikA vAnti, kuSTha rogaM ca kolikaH // 50 // kaNTako dArukhaNDaM ca vitanoti galavyathAm / vyaJjanAntanipatitastAlu vidhyati vRzcikaH // 51 // vilagnazca gale vAlaH svarabhaGgAya jaayte| ityAdayo dRSTadoSAH sarveSAM nizi bhojane // 52 // Meaning : If an ant happens to be eaten at the night meal, it destroys intellect; louse produces dropsy; fly causes vomiting, spider generates leucoderma, a thorn or small piece of wood creates pain in the throat; if a scorpion falls in the vegetable when it is being cooked with spices, it cuts the palate; if hair sticks into the throat it results in hoarseness of voice; all these are the disadvantages of taking meal at night. nAprekSya sUkSmajantUni nizyadyAtprAsukAnyapi / prapyudyatkevalajJAnarnAdRtaM yanizAzanam // 53 // Meaning : Small insects cannot be seen at night, therefore one should not eat sweet balls even; even the the omniscient have not done that. Third Chapter 71

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dharmavizeva bhuJjIta kadAcana dinAtyaye / bAhyA api nizAbhojyaM yadabhojyaM pracakSate // 54 // Meaning: One, who knows religion should never eat after the day is over. Those who are non-Jains also declare that the meal at night is not worth taking. trayItejomayo bhAnuriti vedavido viduH / tatkaraH pUtamakhilaM zubhaM karmasamAcaret // 55 // naivAhatinaM ca snAnaM na zrAddhaM devatArcanam / dAnaM vA vihitaM rAtrau bhojanaM tu vizeSataH // 56 // Meaning: Those who are well-versed in the Vedas say that the sun has got the lustre of all the three Vedas (Rig., Yajus, and Saam). Therefore, one should do all good work under its rays (that is to say, between sunrise and suset). It means, these good acts, namely, sacrificial offerings, ablutions, sraddha (the day on which ablutions are offered to the manes), worshipping gods, and giving charities--should never be performed at night. divasasyASTame bhAge mandIbhUte divAkare / naktaM taddhi vijAnIyAta naktaM nizi bhojanam // 57 // Meaning Nakta is the eighth part of the day when sun's light becomes dim, so Nakta bhojana is not ratri bhojana. Explanation : Nakta-bhojana is allowed, because Nakta means that time when sun's light has become dim. It is not sun-set or night. So there should be no confusion. 72 Yoga Shashtra

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devastu bhukta pUrvAhna madhyAhna RSibhistathA / aparAle tu pitRbhiH sAyAhne daityadAnavaiH / / 58 // sandhyAyAM yakSarakSobhiH sadA bhuktaM kulodvaha! / sarvavelAM vyatikramya rAtrau bhuktamabhojanam // 56 / / Meaning : (Mahabharat also supports) : O! Yudhistar the gods take dinner during the first half of the day; the sages at midday; the pitras (manes) in the latter half; the demons and the devils in the evening; and the yaksas (demi-gods) and the monsters at twilight. Transgressing these limits, if a dinner is taken at night, is called a prohibited dinner. hRnnAbhipadmasaMkocazcaNDarocirapAyataH / ato naktaM na bhoktavyaM sUkSmajIvAdanAdapi // 60 // Meaning : Meal at night should not be taken because the lotus (it is imaginary lotus) located in the heart as well as in the navel get closed (because of the sun-set) and there is possiblity of the minutest germs etc. entering the mouth and being killed. saMsajajjIvasaGghAtaM bhujAnA nizi bhojanam / / rAkSasebhyo viziSyante mUDhAtmAnaH kathaM nute ? // 61 // Meaning : How can those foolish people who take the meal at night abounding in a lot of bacteria, worms, germs, etc. be distinguished from the monsters ? Third Chapter 73

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vAsare ca rajanyAM ca yaH khAdanneva tiSThati / zrRGgapuccha paribhRSTaH spaSTaM sa pazureva hi // 62 // Meaning: He, who goes on eating, day and night, is verily an animal, though devoid of horns and tail. aho mukhe'vasAne ca yo dve dve ghaTike tyajan / nizAbhojanadoSajJo 'znAtyasau puNyabhAjanam // 63 // Meaning: He, who knows the faults and vices attached to the night-meal, takes his dinner two ghatikas (a measure of time) after sunrise and two ghatikas before sunset, becomes the object of good luck. prakRtvA niyamaM doSA bhojanAddinabhojyapi / phalaM bhavenna nirvyAjaM na vRddhirbhASitaM vinA // 64 // Meaning: If one does not take meal at night and takes always by day, even then he does not get moral benefit (Punya) if he has not taken the vow (not to take meal at night). te vAsaraM parityajya rajanyAmeva bhuJjate / te parityajya mANikyaM kAcamAdadate jaDAH ||65 || 74 vAsare sati ye zreyaskAmyayA nizi bhuJjate / te vapantyUSara kSetre zAlIn satyapi palvale // 66 || Meaning: Those who eat during night instead of day, are like those ignorants who accept a piece of glass in exchange of a ruby. .. With a desire for benefits, those who eat at night instead of day are like those who sow the seeds in salty soil inspite of the availability of good and watered soil. Yoga Shashtra

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ulUka- kAka- mArjAra gRdhrazaMvara sUkarAH / grahi vRzcika- godhAzca jAyante rAtribhojanAt // 66 // Meaning: Those who always eat at night are born (in next birth) as owl, crow, cat, vulture, pig, stag, serpent, scorpion, mongoose, etc. etc. zrayate hyanyazapathAnanAdRtyaiva nizAbhojanazapathaM kArito Meaning: It is found in the Ramayana that Vanamala gave the vow of night-meal to be observed by Laksamana in place of other vows. lakSmaNaH / vanamAlayA // 68 // karoti virati dhanyo yaH sadA nizibhojanAt / so'ddhaM puruSAyuSasya yAdavazyamupoSitaH // 69 // Meaning: That person, who desists from taking the night meal, is really to be complimented as half of his life is automatically passed in fasting. rajanIbhojanatyAge ye guNAH parito'pi tAn / na sarvajJAdRte kazcidaparo vaktumIzvaraH // 70 // Meaning : No one besides a omniscient, is able to relate all the advantages of the avoidance of the night-meal. zrAmagorasasampRktadvidalAdiSu jantavaH / dRSTAH keva libhiH sUkSmAstasmAttAni vivarjayet // 71 // Meaning: Pulse etc. along with curds or butter milk should not be eaten, because the omniscient Kevalis have found in the mixture of pulse and curds minutest living organisms. Third Chapter 75

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jantumikaM phalaM puSpaM patraM cAnyadapi tyajet / sandhAnamapi saMsakta jinadharmaparAyaNaH // 72 / / Meaning : One who follows the religion of the Jinas should avoid fruit, flower, leaf and any such thing abounding in moving organisms. Third Complementary Vow. prAttaM raudramapadhyAnaM paapkrmopdeshitaa| hisopakAridAnaM ca pramAdAcaraNaM tathA // 73 // zarIrAdyarthadaNDasya pratipakSatayA sthitaH / yo'narthadaNDastattyAgAstRtIyaM tu guNavatam // 74 // Meaning : Thought of doom and destruction, promoting of sinful activities, and providing tools of violence to others, irresponsible behaviour indulged in for personal benefits are the four Arthadanda. If in dulged in for the sake of others, these same are called Anartha Danda. This is third Gunavrata. vairighAto narendratvaM khacaratvAdyapadhyAnaM puraghAtA'gnidIpane / muhUrtAtparatastyajet // 75 / / Meaning : If any of these evil meditations, namely : the killing of the enemies the destruction of the city, lighting fire, flying in the air, etc. etc. takes possession of the mind even for a moment, it must not be allowed. 76 Yoga Shashtra

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vRSabhAn damaya kSetraM kRSaSaNDhaya vAjinaH / dAkSiNyAviSaye pApopadezo'yaM na yujyate // 76 / / Meaning : Sinful instructions such as "opress the oxen", "till the land", "castrate the horses", should never be given to any one excepting one's own brother, wife, or son and that too when it is absolutely essential for fulfilling one's duty as a householder. yantra-lAbhala- zastrAgni - muzalodUkhalAdikam / dAkSiNyAviSaye hiMsra nApayet karuNAparaH // 77 / / Meaning : To those who are not circumspect in using them, one who is compassionate should never give articles or instruments through which the least injury to living beings is possible to be done; such as a machine, plough, weapon, fire, pestle, grinding machine etc. etc. kutUhalAdgItanRtta nATakAdinirIkSaNam / kAmazAstraprasaktizca dyUtamadyAdisevanam // 78 / / jalakrIDAndolanAdivinodo jantuyodhanam / ripoH sutAdinA vairaM bhaktastrodezarATakathA // 79 // rogamArgazramau muktvA svApazca sakalAM nizAm / evamAdi pariharet pramAdAcaraNaM sudhIH / / 8 / / Meaning : An intelligent person should avoid carelessness in conduct, acts, and activities like witnessing with curiosity musical concerts, dance, and dramas; enjoying erotic science; gambling; drinking wine; amorous sports in swimming, bath etc.; pleasures of swinging; animal fights; wreaking vengeance on the enemies sons; indulging in talks on dinner, women, Third Chapter 77

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country and king; and sleeping away the whole night even if one is not diseased or exhausted by walking on the road. fanta-E1#-favoga - faxT-AR-T:#91: 1 jinendrabhavanasyAntarAhAraM ca caturvidham // 81 // Meaning : More over, an intelligent person should avoid carelessness in conduct, acts, and activities such as sexual enjoyment and laughing loudly, spitting, sleeping, quarrel, bad talks, and four types of food etc. in a temple of the Jina. First Shiksha-vrata O FITIZETTAFT FATURAT: 1 muhUrta samatA yA tAM viduH sAmAyikaM vratam // 2 // Meaning : Samayika vrata is vow of mental equilibrium in which equilibrium of mind is observed for at least one muhurta (forty eight minutes or two ghatikas) by abandoning thoughts of pain and fear as well as any sinful activities. sAmAyikavratasthasya gahiraNo'pi sthirAtmanaH / candrAvataMsakasyeva kSIyate karmasaJcitam // 3 // Meaning : Like the king named Chandra Vatansaka, even laymen who are observing the vow of samayika and whose thoughts are under their control, destroy the accumulated karmas. 78 Yoga Shashtra

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Second Shiksha-vrata parimANaM yattasya saMkSepaNaM punaH / dikhate dine rAtrau ca dezAvakA zikavratamucyate // 64 // Meaning: Digvrata is a vow about the extent to which one can go in all the ten directions severally. While in the desh avakashika vrata a restriction is made as regards the extent to which one can go every day. Third Shiksha-vrata catuH paya caturthAdi kuvyApAra niSedhanam / brahmacaryakriyAsnAnAdityAgaH pauSadhavratam // 85 // Meaning: On four special holy-days, a householder should observe the pausadha vrata which consists of observance of fast, avoidance of sinful activities, observance of celibacy and avoidance of taking care of the body by way of decoration, dress, etc. Thus, pausadha vrata is of four types. gRhiNo'pi hi dhanyAste puNyaM ye pauSadhavratam / duHpAlaM pAlayantyeva yathA sa culanIpitA // 86 // Meaning: Those, householders really deserve (1 lot of) praise who observe like Chulanipita, the holy pausadha vrata which is difficult to be observed. Third Chapter 79

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Fouth Shiksha-vrata dAnaM catuvidhAhAraM pAtrA''cchAdanasadmanAm / zratithibhyo'tithisaMvibhAgavratamudIritam Meaning: Atithisamvibhaga vrata is so called because its observance makes it incumbent upon the layman who undertakes it, to keep apart as reserved for guest part of four kinds of food, vessels, clothes, and residential place. pazya saGgamako nAma sampadaM vatsapAlakaH / camatkArakaroM prApa 115011 Meaning: See what a wonderful property Sangamaka, the breeder of the calves, got by giving alms, charities etc., to the monks. Transgressions vratAni sAticArANi sukRtAya bhavanti na / praticArAstato heyAH paJcapaJca vratete // 86 // 80 munidAnaprabhAvataH // 88 // Meaning: The observance of the vratas (vows) with transgressions does not do any good. Therefore, one should avoid them which are five in number in every vrata. krodhAd bandhacchavicchedo'dhikabhArAdhiropaNam / prahAro'nnAdirodhazcAhitAyAM parikIrtitAH // 60 // Meaning: (1) To bind men or animals etc., out of anger and without caring for their death; (2) to tear apart their skin; (3) to overburden them with load; (4) to deal a blow at their vital parts; and (5) to stop feeding them. These five transgressions are concerned with the first vrata called ahimsa vrata. Yoga Shashtra

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mithyopadezaH sahasAbhyAkhyAnaM guhyabhASaNam / vizvastamaMtrabhedazca kUTalekhazca sUnRte // 91 // Meaning : (1) To give an irreligious discourse; (2) to accuse a person thoughtlessly without knowing his intention; (3) to disclose secrets; (4) to give publicity to confidential matters; and (5) false legal documents. These five are the transgressions concerning the second vrata (vow). stenAnujJA tadAnItAdAnaM dvibhAjyalaGghanam / pratirUpakriyA mAnA'nyatvaM caasteysNshritaaH||92|| Weaning : (1) To inspire thief to commit theft; (2) to accept or buy stolen goods; (3) to cross a hostile kings country: (5) to mix good with bad things and vice versa (adulteration); and (5) false measurements. These five violations are related to the third vrata called achorya vrata (non-stealing). itvarAttAgamo'nAttAgatiranya vivAhanam madanAtyAgraho'naGgakrIDA ca brahmaNi smRtAH // 93 / / Weaning : (1) Establishing immoral connection with a woman who has been hired temporarily; (2) enjoying with a prostitute, poor lady, widow, a woman of lax morals, and a woman whose husband has gone out of station; (3) to arrange marriages excepting those of kins; (4) un-limited passion for one's own wife; (5) masturbation, etc. These five are the transgressions of the fourth vrata (vow). Third Chapter 81

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dhanadhAnyasya kupyasya, gavAdeH kSetravAstunaH / hiraNyahemnazca saMkhyA'tikramo'traparigrahe // 14 // Weaning : There are five transgressions of the vow of non-possession : They are non-possession of (1) wealth and grains; (2) furniture and fixtures for the house; (3) cows and other pets; (4) land and property; (5) gola and silver. - bandhanAd bhAvato garbhAdyojanAddAnatastathA / pratipanna vratasyaiSa paJcadhA'pi na yujyate // 9 // Meaning : The transgression of this vrata takes place even if certain excess happen due to circumatance beyod one's normal control. smatyantardhAnamUrvAdhastiryagbhAgavyatikramaH kSetravRddhizca paJceti smRtA digvirativrate // 16 // Meaning : Forgetting the established limits, violating the set limits of movement in three directions, and expanding the established limits, are the five transgressions of first gunavrata. sacittastena sambaddhaH sammizro'bhiSavastathA / duHpakvAhAra ityete bhogopabhogamAnagAH // 17 // Meaning : (1) Food having living organisms; (2) food attached with another food containing living organisms; (3) food having no living organisms mixed with food having living organisms; (4) intoxicating food prepared from the mixture of many articles and (5) half cooked food. These are the five transgressions of the seventh vow called Bhogopabhoga. 82 Yoga Shashtra

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amI bhojanatastyAjyAH karmataH kharakarma tu / tasminpaJcadaza malAn karmAdAnAni santyajet // 68 // Meaning: The above mentioned five transgressions are concerned with food and they are to be avoided to ensure total observance of the vow. Fifteen kinds of professions described below are also to be avoided because they entail heavy karmic influx and therefore they lead to entire violation of the vrata (vow). aGgAra-vana- zakaTa-bhATaka- sphoTa jIvikA danta - lAkSA-rasa-kezaH viSavANijyakAni nirlAMchana masatI poSaNaM tathA / yantra pIDA davadAna saraH zoSa iti paJcadaza tyajet // 100 // Meaning: The following fifteen trades/professions are to be avoided: Angarjivika, Vanajivika Shakatajivika, Bhatakjivika, Sfotajivika, Dantavanijya, Lakshavanijya, Rasavanijya, Keshvanijya, Vishvanijya, Yantrapida, Nirlanchhan - karma, Asatiposhana, and Davadan and Sarahshosh. zraGgAra-bhrASTrakaraNaM kumbhA'yaH - svarNakAritA / ThaThAratveSTakA pAkAviti hyaGgArajIvikA // 101 // chainaaachaina vanapatra kaNAnAM dalanAtpeSAd vRttizca ghaTanaM 1 ca // 69 // -- Third Chapter prasUtaphalavikrayaH / vanajIvikA // 102 // zakaTAnAM tadaGgAnAM vikrayazceti zakaTajIvikA zakaTokSa- lulAyoSTra- kharA 'zvatara vAjinAm 1 bhArasya vahanAd vRttirbhaved bhATakajIvikA // 104 // saraH - kUpA dikhanana - zilAkuTTanakarmabhiH pRthivyArambhasambhUtairjIvanaM kheTanaM tathA / parikIrtitA / / 103 // 1 sphoTajIvikA // 105 // 83

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danta-keza-nakhA-sthi'tvag-romNo grahaNamAkare / trasAGgasya vaNijyArtha dantavANijyamucyate // 106 / / lAkSA-manaHzilA-nIlI-dhAtakI-TaMkaNAdinaH / vikrayaH pApasadanaM lAkSAvANijyamucyate // 107 / / navanIta-vasA-kSaudra madyaprabhRtivikrayaH / dvipAccatuSpAd vikrayo vANijyaM rasakezayoH / / 108 / / viSA-stra-hala-yantrA-'yo-haritAlAdivastunaH / vikrayo jIvitaghnasya viSavANijyamucyate // 10 // tilekSu-sarSapairaNDa - jalayantrAdipIDanam / dalatailasya ca kRtiryantrapIDA prakIttitA // 110 // nAsAvedhokanamuSkacchedanaM pRSThagAlanam / karNakaMbalavicchedo nilAMchanamudIritam // 111 // sArikA-zuka-mArjAra-zva-kukkuTakalApinAm / poSo dAsyAzca vittArthamasatIpoSaNaM viduH // 112 // vyasanAt puNyabudvayA vA davadAnaM bhaved dvidhA / saraHzoSaH saraH-sindhuladAderambusaMplavaH // 113 // Meaning : Angara Karma (coal trade) applies to these trades : (1) Preparing the charcoal; (2) roasting of gram, pulse etc; (3) potter's trade; (4) blacksmith's trade; (5) gold-smith's trade; (6) trade dealing in vessels of brass, copper etc.; and (7) preparing the bricks etc. That is called Vanajivika in which one depends on income through leaves, flowers, and fruits etc. of the trees cut or fallen in the forest as also through grinding and milling of grains. To get the carts or any parts of it such as the wheel etc. made, and sell them to earn livelihood is called the Shakatajivika. 84 Yoga Shashtra

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To earn livlihood through transporting load placing it in the cart, on the back of bull, buffalo, camel, donkey, mule, horse and other animals is called the Bhatakajivika. To earn by digging a pond or well, breaking stones, or any other work involving destruction of life in earth in called Visfotakjivika. To earn by buying and selling of teeth, hair, nails, bones, hides and other animal produce is called Dantavanijya. To earn by trading in lac, red orpiment, indigo, dhataki, and boric etc. is called Lakshavanijya. Trade in butter, animal fat, honey, and liquor etc. is called Rasvanijya; and that in live animal and humans is called Keshvanijya. Trade in poison, weapons, plough, wind-mill, iron, red orpiment and other things that are used to destroy life, is called Vishavanijya. To get livelihood by mechanically crushing sesamums, sugarcane, mustard seeds, castor seeds, and drawing out water from a well by mechanical process is called Yantrapida-karma. These processes cause pain to living organisms within seeds etc. Piercing a hole in nose or other parts; punching a mark on the body; and castrating animals for commercial purpose is called Nirlanchhan-karma. To maintain oneself by displaying, trading or otherwise using nightingale, parrot, cat, dog, cock, peacock, and human slaves is called Asatiposhan. Third Chapter 852

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To burn grass etc. for a purpose or habitually is called Davadana and to dry collected water like that in lake, pond etc. is called Sarahshosh. saMyuktAdhikaraNatvamupabhogAtiriktatA / maukharyamatha kaukucyaM kandarpo'narthadaNDagAH // 114 // Meaning: To keep tools or implements (for violence), to keep more than necessary means of consumption and enjoyment, to talk nonsence, to be clownish, and to use lusty language are the five transgressions of the anarthadanda vrata. kAyavAGa manasA duSTapraNidhAnamanAdaraH / smRtyanupasthApanaM ca smRtAH sAmAyikavate // 11 // Meaning : To employ mind, tongue, and body in sinful activities; want of enough enthusiasm for undertaking the samayika vrata (vow); and to forget the time-limit of the samayika vrata are the five transgression of this samayika vrata. preSyaprayogAnayane pudgalakSepaNaM tthaa| zabdarUpAnupAtau ca vrate dezAvakAzika // 116 // Meaning : (1) Sending some one beyond the permitted limit; (2) sending for a thing from a place outside the fixed limit; (3) throwing something to draw attention of a person standing beyond fixed limits; (4) shouting to call a person and (5) calling a person from beyond fixed limits by visual gestures; these are the five transgressions of this desavakasika vrata. Yoga Shashtra

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utsargAdAnasaMstArA anavekSyApramRjya c| anAdaraH smRtyanupasthApanaM ceti pauSadhe // 117 // Meaning : (1) To pass urine or stool etc. on a place which has not been inspected and prepared; (2) to accept implements without inspecting and preparing; (3) to prepare bed without inspecting and cleaning; (4) to show disrespect, and (5) to forget if pausadha vrata is undertaken or not these five are the transgressions of the pausadha vrata. sacitte kSepaNaM tena pidhAnaM kAlalaMghanam / matsaro'nyApadezAzca turyazikSAvrate smRtAH // 118 / / Meaning : (1) To place alms ment for a monk on sentient earth, water, fire, etc; (2) to cover alms with some sentient thing; (3) to prepare food after the time of monk's begging is over; (4) to give alms by envying others; (5) not to give a thing in alms pretending it to be belonging to some one else; these five are the transgressions concerning the Atithisamvibhaga vrata. evaM vratasthito bhaktyA saptakSetryAM dhanaM vapan / dayayA cAtidIneSu mahAzrAvaka ucyate // 119 / / Meaning : Observing all the twelve vows in good faith, spending money in seven sections of the society (monk, nun, common man and woman, idol, temple and knowledge) and giving wealth in charities to needy persons, one earns the designation of a supreme householder. Third Chapter 87

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yaH sad bAhyamanityaM ca kSetreSu na dhanaM vapet / kathaM varAkazcAritraM duzcaraM sa samAcaret // 120 // Meaning : He, who has wealth and still does not spend, knowing all along that it is not permanent and also a mundane thing, will never be able to observe a monk's conduct that is difficult to observe. brAhma muharta uttiSThet parameSThistuti paThan / ki dharmA kiM kulazcAsmi ki brato'smIti ca smaran // 121 // zuciH puSpA''miSastotrairdevamabhyayaM vezmani / pratyAkhyAnaM yathAzakti kRtvA devagRhaM vrajet // 122 // pravizya vidhinA tatra triH pradakSiNayejjinam / paSpAdibhistamabhyacya stavanaruttamaiH stuyAt / / 123 // Meaning : When two ghatikas (forty eight minutes) remain to the end of the night. one should awaken. He should than offer mental obeissance to Pancha Paramesthi (five revered) and ponder over : "What is my duty ? To which family do I belong ? What vratas (vow) have I accepted ?" etc. etc. He should, thereafter, get out of the bed, take flowers, incense, and offering and go straight to the small temple built in the house, offer panejyrics to the Lord and do other prayers. Having done so he should go to the general temple. Properly entering temple one should go around the idol three times and worship it with flowers etc. and prayers. 88 Yoga Shashtta

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tato gurUNAmabhyarNe . pratipattipuraHsaram / vidadhIta vizuddhAtmA pratyAkhyAnaprakAzanam // 124 // Meaning : Having gone to the teacher, and having bowed to him, pious man should disclose to him the vow he has taken in the morning. abhyutthAnaM tadA loke'bhiyAnaM ca tadAgame / zirasyaJjalisaMzleSaH svayamAsanaDhaukanam // 125 // pAsanAbhigraho bhaktyA vandanA paryupAsanam / tadyAne'nugamazceti pratipattiriyaM guroH // 126 // Meaning : The layman should get up seeing the teacher. He should go in the teacher's direction to receive him. He should than place his folded hands on his head and should offer the seat to the teacher. He himself should sit on the ground, after the teacher has taken the seat offered to him. Then the layman should offer salutations to him with devotion and attend on him. This is the method which the pupil should adopt in order to show reverence. tataH pratinivRttaH san sthAnaM gatvA yathocitam / sudhIrdharmAvirodhena vidadhItArthacintanam // 127 / / Meaning : Having come back (after offering obeisance to the guru), a wise householder (shravaka) should (go to shop) carry business in a manner in which violation of religious duty is not involved. tato mAdhyAhnikI pUjAM kuryAt kRtvA ca bhojanam / tadvidbhiH saha zAstrArtharahasyAni vicArayet // 12 // Meaning : Then the supreme householder (maha shravaka) should offer mid-day worship and take his Third Chapter 89

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meal at a proper time. He should thereafter hold discussions with the experts about the scriptural meanings and interpretations. tatazca sandhyAsamaye kRtvA devArcanaM punaH / kRtAvazyakakarmA ca kuryAt svAdhyAyamuttamam // 126 // Meaning Then in the evening, he should again offer worship to the gods which should be followed by a pratikramana (taking note of the evil deeds done and repenting for them). He should then, winding up his activities, plunge into religious study. nyAyye kAle tato devagurusmRtipavitritaH / nidrAmalpAmupAsIta prAyeNAbrahmavarjakaH // 130 // Meaning: Being purified ( in mind) by the reverential memories of the guru, after the religious study (svaddhyaya), the layman should go to sleep (which should be as little as possible) and observe continence generally. 90 nidrAccheve yoSiva satatvaM paricintayet / sthUlabhadrAdrisAdhUnAM tannivRtti parAmRzan // 131 // Meaning: After the sleep is over, he should think about the worthlessness of the female body which was rejected (physically, verbally, and mentally) by Sthulabhadra and others. yakRcchakRmmala - zleSma majjAsthiparipUritAH snAyusyUtA bahI ramyAH striyazcarmaprasevikAH // 132 // bahirantaviparyAsaH strIzarIrasya cedbhavet / tasyaiva kAmukaH kuryAda gRdhragomAyugopanam / / 133 / / Yoga Shashtra -

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strIzastreNApi cetkAmo jagadetajjigISati / tucchapicchamayaM zastraM kiM nAvatte sa muuddhdhiiH?||134|| Meaning : Female body is made up of excreta, impurities, phlegm, marrow, and bone. On account of sinewy muscles, it appears to be good like airbag made up of animal hide; externally beautiful but not internally. If the exterior and the interior of the body of the woman is interchanged her admirers shall have to protect it from vultures and jackals. Why does that foolish god of love not wield the weapon in the form of peacock's feather to conquer the world instead of wielding a weapon in the form of a woman ? saGkalpayoninA'nena hAhA ! vizvaM viDambitam / tadutkhanAmi saGkalpaM mUlamasyeti cintayet // 13 // Meaning : Oh ! How strange it is, whole world is harassed by this god of love who has his origin in thought. Therefore, one should always think of uprooting the thought about it (passion). yo yaH syAd bAdhako doSastasya tasya pratikriyAm / cintayeddoSamuktaSu pramodaM yatiSu vrajan // 136 // Meaning : Keeping an appreciative outlook towards the monks, one should think of the remedies for his faults. Explanation : For vices such as attachment, hatred, anger, pride, hypocracy, greed, infatuation, passion, and jealousy, one should think of the opposite qualities respectively; namely, detachment, friend Third Chapter 91

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ship, forgiveness, humility, straight forwardness, contentment, discrimination, physical impurity of the women, and appreciation etc. duHsthAM bhavasthiti sthemnA sarvajIveSu cintayan / nisarga sukhasarga teSvapavarga vimArgayet / / 137 / / Meaning : A layman, thinking firmly that existence in the world is a source of miseries for all, should pray that he and all may attain emancipation with which bliss is naturally associated. saMsarge'pyupasargANAM dddhvtpraaynnaaH| dhanyAste kAmadevAdyAH zlAghyAstIrthakRtAmapi / / 138 / / Meaning : Those, who do not budge an inch from the vow urdertaken by them, though they are confronted with troubles and harassments, deserve our congratulations as also special praises of Teerthankars. jino devaH kRpA dharmo guravo yatra sAdhavaH / zrAvakatvAya kastasmai na zlAghetAvimUDhadhIH? // 13 // Meaning : Who would not praise that Shravakadharma, which has Jina, the conqueror of passions, as god; ascetics, the disciplined followers of five vows, as teachers; and desire to be compassionate toward destitutes as religion jinadharmavinirmukto mA bhUvaM cakravartyapi / syAM ceTo'pi daridro'pi jinadharmAdhivAsitaH / / 140 / / Meaning :If I am not a Jain, I would never prefer to be even a monarch. I would whole heartedly be a 92 Yoga Shashtra

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beggar or a worker at the prospect of becoming a staunch Jain. tyaktasaGgo jIrNavAsA malaklinnakalevaraH / bhajan mAdhukarI vRtti municaryA kadA zraye ? // 141 // tyajan duHzIlasaMsarga guru: pAdarajaH spRzan / kadA'haM yogamabhyasyan ; bhaveyaM bhavacchide / / 142 / / mahAnizAyAM prakRte kAyotsarge purAbahiH / stambhavat skandhakaSaNaM vRSAH kuryu: kadA mayi ? // 143 // vane padmAsanA''sInaM kroDasthitamRgArbhakam / kadA''ghrAsyanti vaktre mAM jaranto mRgyuuthpaaH?||144|| zatrau mitre tRNe straMNe svarNe'zmani maNau madi / mokSe bhave bhaviSyAmi nivizeSamatiH kadA ? / / 145 // Meaning : When shall I adopt the monk's mode of life, characterized by the absence of attachment, worn out garments, body soiled with dirt, and the style of begging resembling that of a bee and a wasp ? When shall I be able to put an end to the wanderings in the worldly existence, leaving aside the company of the wicked people, touching the dust of the lotus like feet of the guru on my head, and indulging in the yogic studies ? When shall I see that day on which the bulls will be rubbing their shoulders (bodies) against my pillar like body, which would have assumed that position, as I would be meditating outside the city at midnight, in the kayotsarga (deep concentration on the soul devoid of any thought about the body) ? Third Chapter 93

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When shall the old king of the herd of deer be smelling my mouth without fear, taking me to be a lifeless thing, when I would be sitting in the forest in the padmasana (lotus pose) with the deerlings sitting in my lap ? When shall I be equanimous toward a foe or friend, a blade of grass or a woman, a lump of gold or a piece of stone, a gem or a lump of clay, emancipation or a wordly existence ? zradhiroDhuM guNazreNa niHzreraNoM muktivezmanaH / parAnandalatAkandAna kuryAditi manorathAn / / 146 / / Meaning : One should indulge in above said wishes in order to climb the ladder of Gunasthan (stages of knowledge) and enter the abode of moksha. ityAhorAtrikIM caryAmapramattaH yathAvaduktaMvRttastho gRhastho'pi vizudhyati // 147 // samAcaran / Meaning : Observing the vow ( of pausadha) in the prescribed manner as referred to before, as well as leading the life (of a temporary monk) for the whole day and night without any carelessness, the house holder even gets purified. 94 so'thAvazyaka yogAnAM bhaGga kRtvA saMlekhanAmAdau pratipadya mRtyorathAgame / ca saMyamam / / 148 // janma - dIkSA - jJAna - mokSa-sthAneSu tadabhAve gRhe'raNye catuvidhAhAraM namaskAraparAyaNaH / zrArAdhanAM vidhAyoccaizcatuH zaraNamAzritaH tyakvA zrImadarhatAm / sthaNDile jantuvajite / / 149 / / // 150 // Yoga Shashtra

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ihaloke paraloke jIvite maraNe tathA / tyakvA zaMsAM nidAnaM ca samAdhisudhayokSitaH // 151 // pariSahopasargebhyo nirbhIko jinabhaktibhAk / pratipadyata maraNamAnandazrAvako yathA // 152 / / Meaning : If the layman is unable to practice selfcontrol etc. or if he apprehends the fast approach of death, he should undertake the vow of samlekhana (fasting unto death) with a view to reducing the body to thinness and to minimizing the acuteness of four passions. (For practising self-control), he should go to any of the four holy places, such as Janmakalyanaka (the place where the Teerthankara had been born), the Diksakalyanaka (where he had taken consecration), Jnanakalyanaka (where he had obtained omniscience), and Mokshakalyanaka (where he had been liberated) and failing to go to any one of these four places, he should do it in the house, or forest or a place devoid of the presence of animals, beasts, or insects etc. Having given up four types of food and becoming absorbed in reciting Pancha Paramesthi Mantra, he should atone for the sins committed by him confessing them before the guru if he is present. He should seek shelter of Arhat etc. He should throw out of his mind any hankering for this world or the world to come, for continuation of life or termination of it and should never barter away his accumulated punya for any ulterior gain. Third Chapter 95

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In this manner, he, like Ananda, should wholeheartedly embrace death cherishing highest respect enshrined in his heart for Jinesvara, with cool in his mind and undaunted in heart by physical sufferings and harassments from outside. prAptaH sa kalpeSvindratvamanyadvA sthAnamuttamam / modate'nuttaraprAjyapuNyasambhArabhAk tataH // 153 // cyutvotpadya manuSyeSu bhuktvA bhogAn sudurlabhAn / virakto muktimApnoti zuddhAtmAntabhavASTakam / / 154 / / Meaning : Thus, having observed fully well the duty of a layman, he gets after death the status of Indra in the heavens or any other similar status and passess his life in extreme happiness as a result of good deeds. From there, he descends on earth and enjoys to the fullest extent. After that he takes to ascetic's life, renouncing the worldly pleasures and reaches the highest abode, within eight cycles of birth and death. iti saMkSepataH samyak ratnatrayamudIritam / sarvo'pi yadanAsAdya nAsAdayati nirvRtim // 15 // Meaning : Thus, a brief outline of the three jewels (right perception, right knowledge, and right conduct) has been given, without which no one can get final release. 96 Yoga Shashtra

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zrAtmaiva yattadAtmaka darzana - jJAna - cAritrANyathavA yateH / evaiSa zarIramadhitiSThati // 1 // Meaning: From the non-differential point of view, the soul itself is the triple gem of right faith, right cognition, and right conduct; in other words, the soul resides in the body in the form of right faith, right cognition, and right conduct. caturtha prakAza Fourth Chapter zrAtmAnamAtmanA vetti mohatyAgAdya zrAtmani / tadeva tasya cAritraM tajjJAnaM tacca darzanam // 2 // Meaning : The yogi who has abandoned all attachment realises the form and existence of the soul through the soul itself; the conduct, cognition, and faith being, non-distinct from the soul. zrAtmAjJAnabhavaM tapasAdhyAtma vijJAna duHkhamAtmajJAnena hanyate / - hInaMzchettuM na zakyate // 3 // Meaning: Penances fail to remove the unhappiness of self ignorant people. It is only the realisation of soul which at once relinquishes all misery. Fourth Chapter 97

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Kashayas ayamAtmaiva vidrUpaH zarIro karmayogataH / dhyAnAgnidagdhakarmA tu siddhAtmA syAnniraJjanaH // 4 // ayamAtmaiva saMsAra: kaSAyendriyanijitaH / tameva tadvijetAraM mAkSamAhurmanISiNaH // 5 // Meaning: As the jiva is engaged within the self, the state of right cognition is achieved. As long as the soul is bound by various karmas it is within the body and is identified as body. As the karmas are destroyed through the fire of shukla dhyana (supreme meditation), the soul achieves emancipation and becomes a siddhatma. As long as it is a slave to the kashayas and sensuous pleasures it has worldly existence; once it is free from Kashayas ( emotions of anger, vanity, deceitfulness, greed etc.) and it is able to control the sense, the final liberation is reached. This is described as the state of moksha by the scholars. syuH kaSAyAH krodhamAna - mAyAlobhAH zarIriNAm / catuvidhAste pratyeka bhedaiH saMjvalanAdibhiH || 6 || pakSaM saMjvalanaH pratyAkhyAno mAsacatuSTayam / apratyAkhyAnako varSa janmAnantAnubandhakaH // 7 // vItarAga-yati-zrAddha-samyagdRSTitvaghAtakAH / te devatvamanuSyatva tiryaktva naraka pradAH // 8 // Meaning: All the jivas in embodied form are sullied with kashayas viz., anger, vanity, deceitfulness, and greed. Each of these have four varying degrees of intensity, which altogether constitute sixteen classes of kashayas. 98 Yoga Shashtra

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According to the degree of intensity, they are known as Sanjvalana. Pratyakhyanavarna. Apratyakhyanavarna, and Anantanubandhi. The Sanjvalana kashaya subsides within a fortnight while the others may last for four months, one year, and life time respectively. As long as the soul is tranished with Sanjvalana Kashaya even, it can not reach the state of complete detachment. The other three, Kashayas, greater in intensity and lasting for a longer duration bar the attainment of yogihood, sravakahood(ability to observe the householders' twelve vows), and the ability to attain right cognition. Besides, these kashayas also lead to the states of heavenly being, mortal being, animal being, and hellish being respectively in the next life. tatropatApakaH krodhaH krodho vairasya kAraNam / durgatervartanI krodhaH krodhaH zamasukhArgalA // 9 // utpadyamAnaH prathamaM dahatyeva svamAzrayaM / krodhaH kRzAnuvatpazcAdanyaM dahita vA na vA / / 10 / / Meaning : An uncontrolled temper upsets the mind and harms the body. It provokes hostility and pushes one to a lower state of life. It shuts the gates of mind and prevents the flow of peace. It is an all consuming fire which destroys first its generator himself, though it may or may not be able to scorch the target. Fourth Chapter

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Winning over Passions krodhavahnastadahnAya zamanAya zubhAtmabhiH / zrayaNIyA kSamaikava saMyamArAmasAraNiH // 11 // Meaning : Forgiveness is like a canal of water feeding the garden of self-control and pacifying the fire of anger. In other words forgiveness is the only way to cool off anger. vinayazrutazIlAnAM trivargasya ca ghAtakaH / vivekalocanaM lumpan mAno'ndhakaraNo nRNAm // 12 // jAti-lAbha-kulazvarya- bala-rUpa-tapaH-zrutaH / kurvan manda punastAni hInAni labhate janaH / / 12 / / utsarpayan doSazAkhA guraNamUlAnyadho nayan / unmUlanIyo mAnadustanmArdavasaritplavaiH // 14 // Meaning : Vanity dulls the sense of discrimination. Without this sense of propriety and right conduct, a person cannot make any progress. An arrogant person will not be able to reach even the three wordly goals of dharma. artha, and kama. It is rightly said that pride goes before the fall. ___ If one is vain of family, race, opportunity, wealth, strength, beauty, capacity for penance etc., the quality of all these will deteriorate if at all he inherits in the next birth. Therefore, it is absolutely necessary to nip it in the bud before its roots bury all the good qualities and the bad ones blossom on its branches. This can easily be done through gentleness and humility. 100 Yoga Shashtra bur

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asUnRtasya jananI parazuH shiilsaakhinH| janmabhUmiravidyAnAM mAyA durgatikAraNam // 15 // kauTilyapaTavaH pApA mAyA bakavRttayaH / bhuvanaM vaJcayamAnA vaJcayante svameva hi // 16 // tadArjavamahauSadhyA jagadAnandahetunA / jayejjagad drohakarI mAyAM biSadharImiva // 17 // Meaning : Deceitfulness is like an axe cutting through the tree of character. It is followed by falsehood and leads to misconception or false cognition. The deceitful people are cunning and sinful like cranes, they are happy that they are able to cheat the world. But these ignorant fools do not realise that in doing so they have cheated their own souls and incurred heavy karmic burden which would lead them to lower states of life. Therefore, in all dealings one should resort to frankness and straight forwardness and keep away the snake of deceitfulness from poisoning his soul. AkaraH sarvadoSAraNAM guNagrasanarAkSasaH / kando vyasanavallInAM lobhaH srvaarthbaadhkH||18|| dhanahInaH zatamekaM sahasra zatavAnapi / sahasrAdhipatirlakSa koTi lakSezvaro'pica // 16 // koTIzvaro narendratvaM narendrazcakravartitAm / cakravartI ca devatvaM devo'pIndratvamicchati // 20 // indratvepi hi samprApte yadicchA na nivartate / mUle laghIyAMstallomaH zarAva iva vardhate // 21 // Fourth Chapter 101

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lobhasAgaramulamativelaM santoSasetubandhena prasarantaM mhaamtiH| nivArayet // 22 // Meaning: Greed is like a monster that gulps down all the good qualities. Its entangling creepers trap a person into life long misery and never let him reach the goals of dharma and karma. It is like the begging bowl which always remains empty, needing more and more to fill up. Desire for wealth is insatiable. One who doesn't have any thing craves for a hundred gold coins. One who has a hundred, would aspire for a thousand and so on. A king would dream of becoming an emperor, an emperor would want to rule the heaven. The ruler of the heavens, Lord Indra, too would not be satisfied with his lot. Thus the waves of the ocean of greed would time and again deluge a jiva. It is therefore, very necessary to build a strong wall of contentment against these waves and preserve the peace of mind. kSAntyA krodho madutvena mAno mAyAjavena ca / lobhazcAnIhayA jeyAH kaSAyA iti saMgrahaH // 23 // Meaning : One can overcome anger with forgiveness, vanity with humility, deceitfulness with frankness 102 Yoga Shashtra

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and greed with contentment. This sums up how any one can win over the kashayas. vinendriyajayaM naiva kaSAyAn jetumiishvrH| hanyate haimanaM jADyaM na vinA jvalivAnalam // 24 // Meaning : Just as one needs a burning fire against the icy cold of winter, human beings need to control the senses in order to keep away the kashayas. pradAntarindriyahaye -- zcalerapathagAmibhiH / prAkRSya narakAraNye jantuH sapadi nIyate // 25 / / indriyavijito jantuH kaSAyarabhibhUyate / . vIraiH kRSTeSTa kaH pUrva vapraH kaiH kairna khaNDyate // 26 / / kulaghAtAya pAtAya bandhAya ca vadhAya ca / anijitAni jAyante karaNAni zarIriNAm // 27 // Mtaning : Unbridled senses, like wild horses, would certainly drive human beings to the forest of hell. One who is driven by senses would certainly be overcome by kashayas. It is very easy to destroy entire wall of a fort once breach is made by pulling out a brick. Uncontrolled senses lead to destruction of the family, loss of kingdom, imprisonment, and execution. vazAsparzasukhAsvAda - prasAritakaraH krii| pAlAnabandhanakleza -mAsAdayati tatkSaNAta // 28 // payasyagAdhe vicarana gilana galagatAmiSam / mainikasya kare dIno mIna: patati nizcitam // 29 // nipatan mattamAtaGga-kapole gndhlolupH| karNatAlatalAdhAtAd mRtyumApnoti SaTpadaH / / 30 // Fourth Chapter 103

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kanakacchedasaMkAza - zikhAlokavimohitaH / rabhasena patan dIpe zalabho labhate mRtim // 31 // hariNo hAriNI gIti-mAkarNayitumudadharaH / pAkakRSTa cApasya yAti vyAdhasya vedhyatAm // 32 // evaM viSaya ekaH paJcatvAya nissevit:| kathaM hi yugapatpaJca paJcatvAya bhavanti na ? // 33 // Meaning : An elephant, when stretches his trunk to enjoy his mate, is at once bound to the post and subjected to pain. ___ A fish, safe in the deep waters, when tempted to take the bait, is at once caught by the fisherman. A wasp, when attracted by the scent of an elephant's brow, sits on it, is immediately knocked dead by the elephant's ear flaps. Moths, fascinated by the bright golden flame of the lamp, court death by jumping into it. ___ A deer, curious to hear the sweet music, is at once pierced dead by the hunter's arrow. * Thus it is clear that the satisfaction of even a single sense organ leads to certain death and misery. What, than about the simultaneous satisfaction of all the sense organs ? It would certainly result in death. tadrindriyajayaM kuryAta manaHzuDhyA mahAmatiH / yAM vinA yamaniyamaiH kAyaklezo vathA naNAM // 34 // Meaning : The observence of the vows or other rituals are fruitless without the discipline of senses. 104 Yoga Shashtra

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It only leads to the mortification of body. As such one must first control the sense organs through purification of mind. Indisciplined Mind manaH kSapAcaro bhrAmyannapazaGka niraMkuzaH / prapAtayati saMsArA-varttagarte jagatradayIm ||35|| tapyamAnAMstapo muktau gantukAmAn zarIriNaH / vAtyeva taralaM cetaH kSipatyanyatra kutracit // 36 // zranirudvamanaskaH san yogazraddhAM dadhAti yaH / padbhyAM jigamiSugrAmaM sa paMguriva hasyate // 37 // manorodhe nirudhyante karmAdhyapi samantataH / zraniruddhamanaskasya prasaranti hi tAnyapi // 38 // Mearing The uncontrolled and fearless monster of mind pushes the jivas of the three lokas into the valley of wordly existence. Even the people who are desirous of moksha and are practising penance are thrown ashtray by agitated mind. A person desiring to be a yogi without controlling his mind, is like a lame person who fancies to walk long distance and becomes a laughing stock. If the mind is under control, the karmic influx is checked and if not the karmic influx remains. manaH kapirayaM vizvaparibhramaNa lampaTa : niyantraraNIyo yatnena muktimicchubhirAtmanaH // 39 // Meaning: Those craving for liberation from the bondage of karmas should try to control this Fourth Chapter 105

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lascivious monkey like mind, wandering around the world. Puriyt of Mind nirvANapathadarzanI / dIpikA khalva nirvANA ekaiva manasaH zuddhiH samAmnAtA manISibhiH // 40 // satyAM hi manasaH zuddhau santyasanto'pi yadguNAH / santo'pyasatyAM no santi saiva kAryA budhaistataH // 41 // manaH zuddhimavibhrANA ye tapasyanti muktaye / tyaktvAnAvaM bhujAbhyAM te titIrSanti mahArNavam // 42 // tapasvino manaH zuddhi-vinAbhUtasya sarvathA / dhyAnaM khalu mudhA cakSu-vikalasyeva darpaNaH ||43|| tadavasyaM manaH zuddhiH kartavyA siddhimicchatA / kimanyaiH kAyadaNDanaiH // 44 // maH - zruta-yamaprAyaiH tapaH kartavyo manaH zuddhayaiva rAgadveSa - vinirjayaH / kAluSyaM yena hitvA''tmA svasvarUpe'vatiSThate / / 45 / / Meaning: A pure mind is praised by the scholars as an unwavering lamp lighting the path toward liberation. A pure mind attracts good qualities while in an impure mind either good qualities are non-existent or they soon depart. Therefore, the purification of mind is very necessary. People who desire moksha without a pure mind are like ignorant fools trying to swim across the great ocean with bare hands. Just as it is useless to show a mirror to a blind, it is fruitless to meditate with an impure mind. 106 Yoga Shashtra

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Thus a pure mind is indispensible to those aspiring moksha. The observence of penances, vows, rituals, prove to be only physical torture if unaccompanied by a pure mind. In order to purify the mind, one should overcome passions of attachment and hatred and cleanse the soul. Only then can one have a clear understanding of the nature of soul. Attachment and Aversion AtmAyattamapi svAntaM kurvatAmatra yoginAm / rAgAdibhiH samAnamya parAyattaM vidhIyate // 46 // rakSyamANamapi svAntaM samAdAya manAgmiSam / pizAcA iva rAgAdyAzchalayanti muhurmuhuH // 47 // rAgAditi miradhvasta - jJAnena manasA janaH / andhenAndha ivA''kRSTaH pAtyate narakAvahe // 48 // Meaning : The yogis who try to discipline the soul are themselves afflicted by bursts of attachment, hatred etc. and become slave to these passions. They try to protect the mind by observing various vows but these passions creep in like demons and blur the clarity of mind. A mind devoid of knowledge, due to the darkness of passions, leads a person into the ditches of hell; as a blind leads a blind into a well. Fourth Chapter 107 i

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zrastatandre rataH vidhAtavyaH pumbhi - nirvANapadakAMkSibhiH / rAgadveSadviSajjayaH // 46 // samatvena Meaning: Those who desire moksha should come out of the stupor and with alertness and equanimity destroy these passions of attachment and hatred. zramandAnandajanane sAmyavAriNi majjatAm / jAyate sahasA puMsAM rAgadveSamalakSayaH / / 50 / / praNihanti kSaNArdhena sAmyamAlambya karma tat / yanna hanyAnnarastIvra- tapasA janmakoTibhiH / / 51 / / Meaning: The purifying waters of equanimity cleanse the dirt of the passions and provide profound bliss. A moment's detachment helps one to shed off the karmic dirt which otherwise would not be possible even with the penance of thousands of years. karma jIvaM ca saMzliSTaM parijJAtAtmanizcayaH / vibhinnIkurute sAdhuH sAmAyikazalAkayA / / 52 // Meaning: With equanimity the sadhus remove karmas fused with the soul, just as one removes leaf from a sticky solution with a cane straw. rAgAdidhvAntavidhvaMse kRte sAmAyikAMzunA / svasmin svarUpaM pazyanti yoginaH paramAtmanaH / / 53 / / Meaning The light of equanimity destroys the clouding dark passions of attachment etc., and the yogis are able to see the godly soul within. 108 Yoga Shashtra

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snihyanti jantavo nityaM vairiNopi parasparam / zrapi svArthakRte sAmya - bhAjaH sAdhoH prabhAvataH || 54 || Meaning: The sadhus who practice equanimity, although for their own betterment, influence the wild creatures deeply. The natural enemies forget their natural hostility and become friends under this powerful influence of equanimity. Feelings sAmyaM syAnnirmamatvena tatkRte bhAvanAH zrayet / zranityatAmazaraNaM bhavamekatvamanyatAm // 55 // 2. zaucamAtravavidhiM saMvaraM karmanirjarA / dharmasvAkhyAtatAM lokaM dvAdazIM bodhibhAvanAm // 56 // | Meaning : Equanimity is realised through detachment and detachment is brought about through appropriate bhavanas (feelings & thoughts). They are twelve, as follows: 1. Anitya bhavana to ponder over transitoriness of things in this universe. Asaran bhavana to ponder over helplessness of the jivas (the living). 3. Sanshaya bhavana to ponder over the endless wanderings of a jiva in this universe. 4. Ekatva bhavana to ponder over the isolation of every jiva. Fourth Chapter 109

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5. Anyatva bhavana : to ponder over the separate ness of the body and the soul. 6. Ashuchi bhavana : to ponder over the essential ugliness of the body. Asrava bhavana : to ponder over the continuous influx of Karmas. 8. Samvara bhavana : to ponder over the blocking of the influx of the karmas. 9. Nirjara bhavana : to ponder over the shedding off of the karmas. 10. Dharma bhavana : to ponder over the nature and the scope of dharma. 11. Lok bhavana : to ponder over the nature of this universe. 12. Bodhi bhavana : to ponder over the means of acquiring right cognition. yatprAtastanna madhyAhne yanmadhyAhne na tanizi / nirIkSyate bhave'smin hI ! padArthAnAmanityatA // 57 // zarIraM dehinAM sarva-puruSArthanibandhanam / pracaNDapavanodbhUta - ghanAghana - vinazvaram // 5 // kallolacapalA lakSmIH saGgamAH svpnsnnibhaaH| vAtyAvyatikarotkSipta-tUlatulyaM ca yauvanam // 59 / / ityanityaM jagadvattaM sthiracittaH pratikSaNam / tRSNAkRSNAhimantrAya nirmamatvAya cintayet // 60 // Meaning : A thing does not look the same in the after-noon as it was in the morning. It looks quite 110 Yoga Shashtra

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different at night from what it looked like in the afternoon. Alas ! All things are emphemeral. Fleeting like a cloud dissipated by stormy winds, affluence or wealth is unsteady like the tide and ebb of an ocean; the kingship exists only as long as a dream; and youth is like a pod of fibres tossed about by the winds. Therefore, ponder over transitoriness of every thing in this world, in order to cultivate the feeling of equanimity to tame the snake of desire. indropendrAdayo'pyete yanmRtyoryAnti gocaram / aho ! tadantakAtaGkaM kaH zaraNyaH zarIriNAm // 61 // piturmAtuH svasurmAtustanayAnAM ca pazyatAm / atrANo nIyate jantuH karmabhiryamasadmani // 62 // zocanti svajanAnantaM nIyamAnAn svakarmabhiH / neSyamANaM tu zocanti nAtmAnaM mUDhabuddhayaH // 63 // saMsAre duHkhadAvAgni jvalajjvAlAkarAlite / vane mRgAbhakasyeva zaraNaM nAsti dehinaH // 64 // Meaning: Alas! when even the great humans like Vasudevas and heavenly beings like Indra are not free from the clutches of death, where can the ordinary people seek refuge from death? Within a blink of an eye, a creature is led to the house of death (any of four states of next life according to one's karmas), while father, mother, brother, son, daughter, etc., watch helplessly. The ignorant people mourn the end (death) through precipitation of the karmas but they never Third Chapter 111

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mourn their own fate (death) which will soon overtake them. As there is no refuge for a deer from the attack of a lion in forest, there is no refuge for the living from the ever burning forest-fire-like sorrows of life. zrotriyaH zvapaca svAmI pattibrahmA kRmizca saH / saMsAranATye naTavat saMsArI hanta ! ceSTate // 65 // na yAti katamAM yoni katamA vA na muJcati / saMsArI karmasambandhA-davakrayakuTImiva // 66 // FAFA #1igsfq fjaleq: Fa*f@: 1 vAlAnamapi tannAsti yanna spRSTaM zarIribhiH / / 67 / / Meaning : The jivas of this universe play varieties of roles on this stage of wordly life. Sometimes born as a Brahman well versed in vedas, a slave, a god, or an inseci. As a consequence of karmas, what category of life, like a rented abode, is left univisited by living being ? In this entire universe there is not even a tip of hair where a jiva has not touched upon during the wanderings caused by the cycles of birth and death as the result of karmic bondage. Explanation : Wordly jivas are of four categories, viz., 1. hellish, 2. animal, 3. human, and 4. heavenly beings. . All these creatures, bound by the karmas wander about in this world full of misery. 112 Yoga Shashtra

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eka utpadyate jantu-reka eva vipadyate / karmANyanubhavatyekaH pracitAni bhavAntare // 6 // anyastenAjitaM vittaM bhUyaH sambhUya bhujyate / sa tveko narakakoDe klizyate nijakarmabhiH / / 6 / / Meaning : Every jiva passes through the various states of life alone. He also wanders alone through the cycles of birth and death. Although he incurs the influx of karmas for the utility of others, when the time arrives to suffer the frutition of these karmas he is alone. yatrAnyatvaM zarIrasya vaisadRzyAccharIriNaH / dhanabandhusahAyAnAM tatrAnyatvaM na durvacam // 70 // yo dehadhanabandhubhyo bhinnamAtmAnamIkSate / kva zokazaMkunA tasya hantAtaGkaH pratanyate // 71 / / Meaning : The distinction between the soul and the body is evident from the fact that the soul is formless but endowed with eternal life while the body has form but is temporary. When these, which look like one are really separate then, is it not true to say that the so called companions like relatives and friends are other than soul ? One who understands this distinction will never regret the separation from wealth, relatives, and body. Fourth Chapter 113

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rasA'sagmAMsa-medostha- majjAzukA'ntravarcasAm / prazucInAM padaM kAyaH zucitvaM tasya tatkutaH ? // 72 / / navasrotaHsravadvisra- rasaniHsyandapicchile / dehe'pi zaucasaMkalpo mahanmohavijRmbhitam // 73 // Meaning: How can you expect the body that stores chyme, blood, flesh, fat, bones, marrow, semen, entrails, and excreta to be pure and holy ? It is the height of folly and sign of blind attachment to consider as pure the body with its nine exits stinking and wet with variety of excretions all the time. Asrava manovAkkAyakarmANi yogAH karma zubhAzubham / yadAsravanti jaMtUnA- mAsravAstena kIttitAH // 74 / / maitryAdivAsitaM cetaH karma sUte zubhAtmakama / kaSAyaviSayAkrAntaM vitanotyazubhaM punaH // 75 / / zubhArjanAya nimithyaM zrutajJAnAzritaM vacaH / viparItaM punarjeya- mazubhArjanahetave // 76 // zarIreNa suguptena zarIrI cinute zubham / satatArambhiNA antu- ghAtakenAzubhaM punaH // 77 // kaSAyA viSayA yogAH pramAdA'viratI tathA / mithyAtvamAtaraudre ce-tyazubhaM prati hetavaH // 7 // Meaning : Any act committed by mind speech or body is known as yoga (combination) and the auspicious and inauspicious karmas are attracted to the soul through these yogas. This influx is known as asrava. 114 Yoga Shashtra

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If the mind is filled with auspicious thoughts of friendliness and generosity the auspicious karmas are incurred. When the mind is flooded with kashayas or passions or wicked thoughts or involved in the sensuous pleasures the inauspicious karmas are incurred. Truth, based on the scriptures leads to the influx of auspicious karmas; and the opposite of it leads to influx of inauspicious karmas. Refraining from wicked acts and being involved in religious acts attracts auspicious karmas. Whereas killing living beings attracts the inauspicious karmas. The main causes of the influx of inauspicious karmas are the four chief kashayas i. e. anger, vanity, deceitfulness, and greed. sarveSAmAtravANAM tu nirodhaH saMvaraH smtH| sa punabhidyate dvadhA dravyabhAvavibhedataH // 79 // yaH karmapudgalAdAnacchedaH sa dravyasaMvaraH / bhavahetukriyAtyAgaH sa punarbhAvasaMvaraH // 8 // Samvara Meaning : Misconception, non-observance of vows, sloth, kashayas, and various acts of mind, speech, and body generate karmas. To check this is known as samvara. This samvara is of two types : physical and mental. Physical samvar, consists in checking the influx of karmas through non-indulgence Fourth Chapter 115

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in the above mentioned causes of karmic influx. The mental samvara consists in supreme detachment or equanimity so that the soul remains unsullied under any situation and no karmic influx takes place. yena yena jhapAyena rudhyate yogya prAsravaH / tasya tasya nirodhAya sa sa yojyo manISibhiH // 1 // kSamayA madubhAvena RjutvenApyanIhayA / krodhaM mAnaM tathA mAyAM lobhaM rundhyAd yathAkramam // 82 / / asaMyamakRtotsekAn viSayAn viSasaMnibhAn / nirAkuryAdakhaNDena saMyamena mahAmatiH // 8 // tisabhirguptibhiryogAn pramAdaM cApramAdataH / sAvadyayogahAnenA-virati cApi sAdhayet / / 4 / / saddarzanena mithyAtvaM zubhasthairyaraNa cetasaH / vijayetA''taraudre ca saMvarArtha kRtodyamaH // 8 // Meaning : The scholars will apply whatever checks which are necessary to block the asrava or the karmic influx. Those who are anxious to control this influx will employ forgiveness against anger, humility aganist vanity, simplicity against illusion, and contentment against greed. The indulgence in sensuous pleasure could be stopped through harnessing the senses. Strict control should be exercised over the activities of mind, speech, and body. All sinful actitivites should be abandoned, the vows should be observed. One can conquer over misconception through right cognition. Thus by engaging oneself 116 Yoga Shashtra

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in pure thoughts one can conquer over the mind full of despairing or revengeful thoughts. Nirjara saMsArabIjabhUtAnAM karmaNAM jaraNAdiha / nirjarA sA smRtA dvadhA sakAmA kAmajitA // 86 // jJeyA sakAmA yaminA-makAmA tvnydehinaam| karmaNAM phalavatpAko yadupAyAtsvato'pi ca / / 87 // sadoSamapi dIptena suvarNa vahninA yathA / tapo'gninA tapyamAna-stathA jIvo vizudhyati // 8 // anazanamaunodarya vatteH saMkSepaNaM tathA / rasatyAgastanuklezo lInateti bahistapaH // 86 // prAyazcitta vaiyAvatyaM svAdhyAyo vinayo'pi ca / vyutsargo'tha zubhaM dhyAnaM SoDhetyAbhyantaraM tapaH // 10 // dIpyamAne tapovahau bAo cAbhyantarepi ca / yamI jarati karmANi durjarANyapi tatkSaNAt // 1 // Meaning : The act of shedding off the karmas, which are the root cause of the endless cycles of rebirth, is called nirjara. This nirjara can be either voluntary or involuntary. Sakam nirjara or voluntary nirjara takes place when one practices penances with a specific intention to shed off the karmas and is aware and alert all the time while undergoing these penances. Akam or involuntary nirjara takes place while one undergoes the various hardships of life e.g. vagaries of weather, hunger, thirst etc. Fourth Chapter 117

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Sakam or voluntary nirjara is practiced by the yogis or the house-holders with right cognition as they observe various major and minor vows. The karmas can be compared to fruits. Fruits my ripen naturally on trees or they could be made to ripen artificially. Similarly the karma may take its own time to ripen and be effective, or it may be made to mature through penances and made ineffective thereby. Just as the gold is cleansed as it is put to fire, the jiva sullied by the evil karma is purified through the fiery heat of penances. Penances could be physical or mental; fasting, restricting the quantity and variety of food; ascetic practices, are all considered as physical penances as they are physically evident. The mental penances are atonement, rendering services to the diseased and the decrepit, study of religion, politeness or impeccable behaviour, and spiritual meditation. The karmas attached to the jivas are burnt out in the fiery heat of these penances. Explanation : Just as a lake would not receive any more water when the openings into it are blocked up, a jiva will not gather new karmic matter as soon as he has stopped the influx through samvara. Just as the water previously collected in 118 Yoga Shashtra

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the lake would dry up through strong hot sun rays, the karmic matter enveloping the jiva would be easily destroyed by the practice of various penances. The internal penance is better than the external, and the spiritual meditation is the best among all penances. Dharma Fateora: ag y$?tsa <Page #133
6. Tap (penance), 7. Kshanti (forgiveness), . . 8. Mardava (humility), 9. Saralta (simplicity), and 10. Mukti (freedom from desires). dharmaprabhAvataH kalpadrumAdyA dadatIpsitam / gocarepi na te yatsyura-dharmAdhiSThitAtmanAm // 4 // apAre vyasanAmbhodhau patantaM pAti dehinam / sadA savidhavatyeka-bandhurdharmo'tivatsalaH // 65 // prAplAvayati nambhodhi-rAzvAsayati cAmbudaH / yanmahIM sa prabhAvo'yaM dhruvaM dharmasya kevalaH / / 66 // na jvalatyanalastiryag yavaM vAti nAnilaH / acintyamahimA tatra dharma eva nibandhanam // 7 // nirAlambA nirAdhArA vizvAdhAro vasundharA / yaccAvatiSThate tatra dharmAdanyanna kAraNam // 9 // sUryAcandramasAvetau vizvopakRtihetave / udayete nagatyasmin nUnaM dharmasya zAsanAt / / 99 // prabandhUnAmaso bandhu-rasakhInAmasau sakhA / pranAthAnAmasau nAtho dharmo vizvaikavatsalaH // 100 // Meaning : All the desires of the person who practices dharma are fulfilled as through the wishyielding tree, the wish yielding cow, and the wishyielding gem. But the persons who are devoid of dharma will never even have a glimpse of any wish yielding object. 120 Yoga Shashtta

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Dharma is the saviour of the jivas troubled by the miseries of the ocean of the wordly existence. It is the friend who always remains close and is extremely affectionate. Rains quench the earth and tbe earth is never drowned by the oceans. This is undoubtedly because of dharma. Flames do not tend to go transverse and wind does not tend to blow upward. This is because of the intangible force of dharma. Without any base or support, locus standi of earth as the focal point of human world is maintained by nothing else but dharma. Sun and moon rise every day for the benefit of humanity. It is dharma that enforces such order. Dharma is like a brother to the brotherless, friend to the friendless, protector of the desolate and benefactor for all. Tett-04719-GOTET-6Q1T179-TITU: 779* aoi A: cui faa: 1180811 dharmo narakapAtAla-pAtAdavati dehinaH / dharmoM nirupamaM yacchatyapi sarvajJavaibhavam // 102 // Meaning : Demon, yaksha, tiger, wolf, snake, or poison cannot harm a person who has taken refuge with dharma. Fourth Chapter 121

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Dharma protects beings from falling into the hell or nether world and dharma alone makes one attain incomparable glory of omniscience. The Universe kaTisthakaravaizAkha-sthAnakasthanarAkRtim / dravyaiH pUrNa smarellokaM sthityutpattivyayAtmakaH // 103 / / loko jagattrayAkIrNo bhuvaH saptAtra veSTitAH / ghanAmbhodhimahAvAta-tanuvAtamahAvalaH // 104 // vetrAsanasamo'dhastAna madhyato jhallarInimaH / agre murajasaMkAzo lokaH syAdevamAkRtiH // 10 // niSpAdito na kenApi na dhataH kenacicca sH| svayaM siddho nirAdhAro gagane ki tvavasthitaH // 106 // Meaning : Think of this loka as having shape of man standing akimbo, his hands over his waist, and full of matter having attributes of creation, subsistance, and destruction. This loka (universe) can be segmented into three parts : upper, middle, and lower. The seven worlds of hell are situated in the lower loka, enveloped within solid water, dense air, and thin air. The lower loka is pyramid shaped; broad at the bottom and narrow at the top. The middle loka is like a girdle and the upper like a barrel. All these shapes combined make the complete loka. 122 Yoga Shashtra

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This loka has not been created by anyone, it is not even sustained by anyone. It is self-evident suspended in the space. and without any base; The life akAmanirjarArUpAt puNyAjjantoH prajAyate / sthAvaratvAt trasatvaM vA tiryakatvaM vA kathaMcana // 107 / / mAnuSyamAryadezazca jAtiH sarvAkSapATavam / prAyuzca prApyate tatra kathaMcitkarmalAghavAt // 108 // prApteSu puNyataH zraddhA-kathaka-zravaNesvapi / tattvanizcayarUpaM tad bodhiratnaM sudurlabham // 106 / / bhAvanAbhiravizrAnta-miti bhAvitamAnasaH / nirmamaH sarvabhAveSu samatvamavalambate // 110 // Meaning : It is the involuntary nirjara (shedding of karma particles) that makes a being evolve from sthawar, the simplest category of life, to tras jiva or animal kingdom. Further reduction of karmic particles gradually leads the being to be born as a man, in the Aryan territory (good environment), in civilised community, with good health, and having long life. The collection of auspicious karmas bring about the opportunity of listening to a guru preaching right dharma and having faith in it. But, inspite of all these facilities, it is very difficult, to achieve right cognition or true knowledge. Fourth Chapter 123

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One should then ponder over the twelve bhavanas so as to be detached. This detachment will bring about equanimity. viSayebhyo viraktAnAM sAmyavAsitacetasAm / upazAmyetkaSAyAgni-rbodhidIpaH samunmiSet // 111 / / Meaning : Those who are averse to the pleasures of the five senses and have embraced equanimity, get the fire of kashayas cooled down, and in them the light of right cognition shines. Meditation samatvamavalaMbyAtha dhyAnaM yogI samAzrayet / binA samatvamArabdhe dhyAne svAtmA viDambyate // 112 / / Meaning : The yogis who would aspire after meditation, should first achieve equanimity and then meditate. If one tries to enter meditation without achieving equanimity the soul is unnecessarily tortured. mokSaH karmakSayAdeva sa cAtmajJAnato bhavet / dhyAnasAdhyaM mataM tacca taDyAnaM hitamAtmanaH // 113 // Meaning : Mokhsa is achieved through the shedding of karmas. The karmas are destroyed through self-realisation. The realisation of self comes through meditation. As such meditation is considered beneficial for the soul. 124 Yoga Shashtra

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na sAmyena vinA dhyAnaM na dhyAnena vinA ca tat / freempaM jAyate tasmAd dvayamanyonyakAraNam // 114 // Meaning: Meditation is not possible without equanimity, and firm unshakable equanimity is not possible without meditation, so both are mutually causative. muhUrtAntarmanaH stheyaM dhyAnaM chadmasthayoginAm / dharmyaM zuklaM ca tad dvedhA yogarodhastvayoginAm ||115 / / Meaning : For the lower class of yogi (chhadmastha yogi) a concentration for a muhurta (48 minutes) is considered as dhyana (meditation). This is of two types, one is Dharma-dhyan (religious meditation) and the other is Shukla- dhyan (higher meditation). The pure have total lack of attachment and activity. murhuttAtparatazcintA yadvA dhyAnAntaraM bhavet / bahvarthasaMkrame tu syAddIrghApi dhyAnasantatiH // 116 // Meaning: At a stretch the meditation does not last more than a muhurta on one point or object. After a muhurta the meditator is distracted. He has to start the meditation all over again, concentrating on a different point, and so on. This chain should be continued. Attitudes maMtrI - pramoda kAruNya- mAdhyasthAni niyojayet / dharmyadhyAnamupaskattaM taddhi tasya rasAyanam / / 117 // Meaning: The four bhavanas ( feelings ) ; friendship, appreciation, compassion, neutrality; help when Fourth Chapter 125

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the chain of meditation is broken. They act as tonic for weak meditation. mA kArSAtko'pi pApAni mA ca bhUtko'pi duHkhitH| mucyatAM jagadapyeSA matimaitrI nigadyate // 11 // apAstAzeSadoSANAM vastutattvAvalokinAm / guNeSu pakSapAto yaH sa pramodaH prakIrtitaH // 116 // dIneSvArteSu bhIteSu yAcamAneSu jIvitam / pratIkAraparA buddhiH kAruNyamabhidhIyate // 120 // karakarmasu niHzaMkaM devatAgurunindiSu / prAtmazaMsiSu yopekSA tanmAdhyasthyamudIritam // 121 // AtmAnaM bhAvayannAbhi-rbhAvanAbhirmahAmatiH / truTitAmapi saMdhatte vizuddhAM dhyAnasantatim / / 122 // Meaning : To desire that no being should be unhappy, none commits sins, and all the beings become free from the bondage of karma is the feeling of friendship. The second feeling is pramoda bhavana (goodwill and appreciation). The great persons endowed with qualities of equanimity, patience, sobriety, discretion etc., should be respected, praised, duly eulogised, served, and even revered. The third feeling of karuna ( compassion ) consists in extending succour, to the needy. The poor, the pitiable, the diseased, the harassed, all need mental as well as physical support. This third bhavana of compassion consists in treating every 126 Yoga Shashtra

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jiva with kindness, and in doing whatever one can to alleviate his suflering. The fourth bhavana of madhyasthya (equanimity) consists in patiently tolerating beings who are cruel and violent by nature, unhesitatingly criticise the guru and the ommiscient blowing their own trumpet. They should be simply ignored and left alone. One should try to remain apathetic to them. As one ponders over these four bhavanas one can concentrate better and the chain of meditation continues. tIrtha vA svasthatAhetuM, yattadvA dhyAnasiddhaye / kRtAsanajayo yogI, vivikta sthAnamAzrayet // 123 // Meaning : The yogi, desirous of establishing control over the yogic postures, should resort to places of births, consecration, ommiscience and absolution of the Teerthankaras. In the absence of such places, he should select the places of complete solitude. Postures qis-11- 163--70GTfalfa 7 1 utkaTikA godohikA kAyotsargastathAsanam // 124 // Meaning: Paryankasana, virasana, vajrasana, padmasana, bhadrasana, dandasana, utkatikasana, Fourth Chapter 127

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godohikasana, and kayotsarga, etc., are the names of the yogic postures. syAjjayorabobhAge, pAdopari kRte sati 1 paryaGko nAbhigottAna - dakSiNottarapANikaH / / 125 / / Meaning: The posture in which the legs are folded so that the feet are under thighs and the palms rest near the navel is known as paryankasana. vAmoMghrirdakSiNorudhvaM, vAmorUpari dakSiNe / kriyate yatra tadvIrocitaM vIrAsanaM smRtam // 126 // Meaning: Put the left foot on the right thigh and right foot on the left thigh. This posture befitting a warrior is called the virasana. pRSThe vajrAkRtIbhUte dorbhyAM vIrAsane sati / gRhNIyAtpAdayoryatrAMguSThau vajrAsanaM tu tat // 127 // Meaning After having assumed virasana as described before, keep both the arms crossed behind the back forming the figure of vajra. Hold, thereafter, the toes of both the legs with the hands. Explanation: The toe of the left leg should be held by the left hand and the toe of the right leg by the right hand. Some call this posture by the name vetalasana also. siMhAsanAdhirUDhasyAsanApanayane sati 1 tathaivAvasthitiryA tAmanye vIrAsanaM viduH // 128 // Meaning Sit as if you are sitting on a throne with legs hanging; push away the throne from behind. 128 Yoga Shashtra

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The posture thus formed is called virasana (a variation) by experts. jaGghAyA madhyabhAge tu saMzleSo yatra jaGghayA padmAsanamiti prokta, tadAsanavicakSaNaiH / / 129 / / Meaning: Put in contact one thigh with the other thigh at their centre. The specialists in the yogic science call this posture as the padmasana. sampuTIkRtya muSkAgre, talapAdau tathopari / pANikacchapikAM kuryAt, yatra bhadrAsanaM tu tat // 130 // Meaning Bring two soles of the feet together and folding the legs in, let them touch the perineum; put the interlinked fingers of both the hands on the joined feet. The posture is then called the bhadrasana. * zliSTAGga lI zliSTagulphau, bhUzliSTorU prasArayet / yatropavizya pAdau taddaNDAsanamudIritam // 131 // Meaning Sit down, stretch the legs in such a manner that the fingers, ankles, and thighs would touch the ground. That is called dandasana. putapASNisamAyoge, prAharutkaTikAsanam / pANibhyAM tu bhuvastyAge, tatsyAd godohikAsanam // 132 // Meaning: Bring buttocks and heels in touch with the ground. It is called utkatikasana. The same asana is called godohikasana when the heels lifted. are Fourth Chapter 129

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pralambitabhujadvandvamUrdhvasthasyAsitasya vA / sthAnaM kAyAnapekSaM yat, kAyotsargaH sa kIttitaH // 133 / / Meaning : Keeping both the hands hanging down, one should stand ignoring the body or one should sit down and forget the body. In both these ways, the posture observed is kayotsarga. jAyate yena yeneha, vihitena sthiraM manaH / tattadeva vidhAtavyamAsanaM dhyAnasAdhanam // 134 // Meaning : One should adopt that posture which produces stability of mind and thus becomes an instrument in meditation. Explanation : There in no hard and fast rule that some particular posture should be practiced excluding the other. Select the posture through which mental tranquility is achieved and maintained for a long time. sukhAsanasamAsIna:, suzliSTAdharapallavaH / nAsAgranyastadRgdvandvo, dantairdantAnassaMpRzan // 135 / / prasannavadanaH pUrvAbhimukho vA'pyudaGmukhaH / apramattaH susaMsthAno, dhyAtA dhyAnodyato bhavet // 136 // Meaning : The meditator should attempt meditation, selecting a posture in which he can comfortably meditate for a long time, keeping both the lips firmly closed so that no air can come or go in and out, focussing both his eyes on the tip of the nose, arranging the teeth in such a manner that the upper and lower sets may not come in contact with each other, keeping a happy face, facing east or north, devoid of laziness and with an erect spine. / 130 Yoga Shashtra

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prANAyAmastata: kaizcidAzrito zakyo netarathA karttuM paMcama prakAza Fifth Chapter dhyAnasiddhaye / manaH pavananirjayaH // 1 // Meaning: Having obtained mastery on various postures, Patanjali and others have advocated the pranayam (breath control) for securing meditational power; as otherwise no control over mind and breath can be established. mano yatra marutatra marudyatra manastataH / pratastulyakriyAvetau saMvItau kSIranIravat ||2|| Meaning: Where there is mind, there is wind; and where there is wind, there is mind. On account of this mind and wind, which have similar functions, remain intermixed like milk and water. ekasya nAze'nyasya syAnnAzo vRttau ca vartanam / dhvastayorindriyamatidhvaMsAnmokSazca jAyate ||3|| Fifth Chapter Meaning : When one of the two (mind and wind ) is destroyed, the other also is destroyed; and when one of them exists, the other also exists. When both 131

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are destroyed, sense organs and intellect cease functioning. This results into emancipation. prANAyAmo gaticchedaH zvAsaprazvAsayormataH / recakaH pUrakazcaiva kumbhakazceti sa tridhA / / 4 / / Meaning : Pranayam is that activity in which both inhalation and exhalation (of the breath) are regulated. This is accomplished in three ways. The names indicating these are Rechaka (exhalation), Puraka (inhalation) and Kumbhaka (suspension). pratyAhArastathA zAnta uttarazcAdharastathA / ebhirbhadaizcatubhistu saptadhA kIrtyate para. / / 5 / / Meaning : According to other acharyas(teachers) the pranayam is seven fold. Add Pratyahara, Shanta, Uttara, and Adhara to the three (mentioned previously). These four are so named as they denote various conditions of regulating wind in the body. yatkoSThAdatiyatnena nAsAbrahmapurAnanaH / bahiH prakSepaNaM vAyoH sa recaka iti smRtaH // 6 // Meaning : When the wind (breath) is thrown out very very slowly from the belly through nostrils, Brahma randhra (palate), and or through mouth, it is called Rechaka (exhalation). samAkRSya yadApAnAta pUraNaM sa tu pUrakaH / nAbhipA sthirIkRtya rodhanaM sa tu kumbhakaH // 7 // Meaning : Drawing the wind from outside and filling down to anus through the whole alimentary 132 Yoga Shashtra

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canal is called the Puraka (inhalation). That very wind, when it is suspended and stopped at the navel, is called Kumbhaka. sthAnAtsthAnAntarotkarSaH pratyAhAraH prakIttitaH / tAlunAsAnanadvAranirodhaH zAnta ucyate / / 8 / / Meaning : The Pratyahara is that type of pranayam in which the breath is moved from one part of the body to another. When the breath is prevented from escaping through the palate, nostrils, or mouth, it is called the Shanta. Explanation : The difference between the Kumbhaka and Shanta is that in the former, the breath is held up at the navel while in the latter, it is prevented from escaping through the openings. pApIyodhvaM yatkRSya hRdayAdiSu dhAraNam / uttaraH sa samAkhyAto viparItastato'dharaH // 9 / / Meaning : That pranayam in which the wind is drawn from outside and stored in the region of the heart is called the Uttara. When it is shifted to the lower parts of the body, such as the navel etc., it is named the Adhara. The Effect recanAdudarakhyAdheH kaphasya ca parikSayaH / puSTiH pUrakayogena vyAdhighAtazca jAyate // 10 // vikasatyAzu hRtpadma pranthirantavibhidyate / balasthairyavivRddhizca kumbhakAd bhavati sphuTam // 11 // Fifth Chapter 133

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pratyAhArAT balaM kAntirdoSazAntizca zAntataH / uttarAdharasevAtaH sthiratA kumbhakasya tu // 12 // Meaning : The Rechaka (pranayam) cures the diseases of the digestive organs as also those caused by the phlegm (Kapha). The Puraka (pranayam) fattens the body and cures all diseases. The Kumbhaka (pranayam) makes the lotus in the form of heart bloom, tears apart the internal tumors, and keeps body strength intact or even increases it. The Pratyahara (pranayam) increases strength and lustre of the body, while the Shanta cures the diseases caused by the vitiation of the three bodily humours; namely wind (vata), bile (pitta), and phlegm (kapha). The Uttara and Adhara (pranayams) serve the purpose of stabilizing the Kumbhaka. prANamapAnasamAnAvadAnaM dhyAnameva ca / prANAyAmerjayet sthAnavarNakriyArthabIjavit // 13 // Meaning : The yogi, having known the place, colour, function, meaning, and the symbolic syllable of the five types of the breath, namely, Prana, Apan, Samana, Udana, and Vyan, should gain control over them through the practice of pranayama. Explanation : Exhaling and inhaling are the functions of the Prana. The Apana throws out excrements, urine, and foetus. The chyle resulting from 134 Yoga Shashtra

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the digestion of food and drink reaches the organs proper through the Samana. The Udana takes the chyle to the upper organs and the Vyana pervades the whole body. prANo nAsAgrahannAbhipAdAMguSThAntago harit / gamAgamaprayogeNa tajjayo dhAraNena vA // 14 // Meaning : The Prana is located on the tip of the nose; cavity of the heart and in the region of the toe. Its colour is green. Control on it should be established through exhalation, inhalation, and suspension. nAsAdisthAnayogena pUraNAd recnaanmuhuH| gamAgamaprayogaH syAddhAraNaM kumbhanAtpunaH / / 15 // Meaning : Inhaling and exhaling on and from the tip of the nose etc. are called Puraka and Rechaka which also mean Agama and Gama respectively. When it is held up there it is called the Dharana which technically means the Kumbhaka also. Details of Breath prapAna: kRSNarugmanyApRSThapRSThAntapAThiNagaH / jeyaH svasthAnayogena recanAt pUraNAnmuhuH // 16 / / Meaning : The breath called the Apana is black coloured. Its abode is the nape of the neck, back, rectum, and heals. It can be brought under control by exhaling and inhaling at or in those places. Fifth Chapter 135

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zuklaH samAno hannAbhisarvasandhiSvavasthitaH / jeyaH svasthAnayogenAsakRdrecanapUraNAt // 17 // Meaning : The breath called the Samana is white coloured. Its receptacle is the heart, navel, and joints. Control can be obtained on it by exhaling and inhaling at or in those places. rakto hatkaNThatAlubhrUmadhyamUrdhani saMsthitaH / udAno vazyatAM neyo gatyAgatiniyogataH // 18 // Meaning : The breath called the Udana is red coloured. Its region is the heart, the throat, the palate, the middle of the eye-brows, and the head. It can be conquered by exhaling and inhaling in and around those places. . nAsAkarSaNayogena sthApayettaM hRdAdiSu / balAdutkRSyamANaM ca ruddhvA ruvA vazaM nayet / / 16 / / Meaning : By drawing the wind (from out side) through the nostrils, one should plant it or stabilize it in the region of the heart etc. One should establish mastery over it by firmly keeping it there even when it forcibly moves to other regions (limbs or organs). sarvatvagvattiko vyAnaH zakrakArmakasannibhaH / jetavyaH kumbhakAbhyAsAt saMkocaprasUtikamAt // 20 // Meaning : The Vyana, which is multi-coloured as the rainbow and which pervades the whole skin should 136 Yoga Shashtra

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be conquered by constantly resorting to the practice of Puraka, Rechaka, and Kumbhaka. prANApAnasamAnodAnavyAneSveSu vAyuSu / pai rau lo* bIjAni dhyAtavyAni yathAkramam // 21 // Meaning: One should concentrate on the symbolic or mystic letters yain (meM), pain (paiM), vain (baiM), ron (roM), and lon (loM), respectively, for the Prana, Samana, Udana, and Vyana to be controlled. Apana, jATharasyAgnerdIrghazvAsamarujjayau / prAbalyaM lAghavaM ca zarIrasya prANasya vijaye bhavet // 22 // Meaning By obtaining mastery on the Pranavayu one is able to increase his digestive powers, ensure deep inhalation, get rid of asthama, and acquire lightness of the body. rohaNaM kSatabhaMgAderudarAgneH pradIpanam / aasepatvaM vyAdhighAtaH samAnApAnayorjaye ||23|| Meaning By obtaing control on the Samana and Apana, the wounds and boils healup, broken bones are joined, digestive power is improved, the bulk of stool is reduced and diseases are removed. utkrAMtirvArikAdyaizcAbAdhodAnanirjaye / jaye vyAnasya zItoSNAsaMga: kAMtirarogitA || 24| Meaning If the control on the Udana is established, one's soul can be made to leave the mortal coil through the tenth aperture of the body, one would not have to encounter any danger or harm from water Fifth Chapter 137

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or mud, one would not be affected adversely by heat or cold, one would be able to increase his physical lustre and would be able to keep the diseases at a distance. yatra yatra bhaveta sthAne janto rogaH prapIDakaH / tacchAMtya dhArayettatra prANAdimarutaH sadA // 25 / / Meaning : The Prana etc. should be fixed or stabilized at those places of the body where there are diseases afflicting a being. Dharana evaM prANAdivijaye kRtAbhyAsa: pratikSaNam / dhAraNAdikamabhyasyenmanaHsthairyakRte sadA // 26 // Meaning : Thus a person, who has devoted every moment to the practice of controlling the Prana etc. should now turn to practicing the Dharana for the stability of mind. uktAsanasamAsIno recayitvA'nilaM zanaiH / prApAdAMguSThaparyaMta vAmamArgeNa pUrayet / / 27 / / pAdAMguSThe manaHpUrvarudhdhvA pAdatale tataH / pANI gulphe ca jaMghAyAM jAnunyUrau gude tataH // 28 / / lige nAbhau ca tunde ca hRtkaNTharasane'pi ca / tAlunAsAgranetra ca bhra vorbhAle zirasyatha / / 26 / / evaM razmikrameNaiva dhArayanmarutA saha / sthAnAtsthAnAMtaraM nItvA yAvadabrahmapuraM nayeta // 30 / / tataH krameNa tenaiva pAdAMguSThAMtamAnayet / nAbhipadmAtaraM nItvA tato vAyu virecayet // 31 // paMcabhiH kulakam 138 Yoga Shashtra

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Meaning : One should exhale the breath very slowly, adopting a posture as described earlier in the fourth chapter of this book), and then should fill the whole body with the breath through the left nostril, pervading even the toe. Then, one should concentrate on the toe, and from there divert on the sole, then on the heals, on the ankles, the shanks, knees, thighs, rectum, genitals, helly, heart, throat, tongue, palate, tip of the nose, eyes, eye-brows, forehead, and head. In this manner, one should lead his mind and breath from one place to another, till they both (breath and mind) reach the aperture in the crown of the head. Thenceforth, one should take the breath and mind again to the great toe of the leg and from there he should lead it forward to the lotus of the navel. He should (stop here and then) exhale the breath through the nostrils. pAdAMguSThAdo jaMghAyAM jAnarugudamedane / .dhAritaHkramazo vAyuH zIghragatyai balAya ca // 32 / Meaning : By holding up the breath in the great toe of the leg, shanks, ankles, thighs, rectum, and in the genitals, in due order, one will be able to acquire speedy gait and strength. nAbhau jvarAdighAtAya jaThare kAyazuddhaye / jJAnAya hRtye karmanADyAM rogajarAcchide / / 33 / / Fifth Chapter 139

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kaMThe kSuttarSanAzAya jihvAgre rssNvide| gandhajJAnAya nAsAgne rUpajJAnAya cakSuSoH // 34 // bhAle tadroganAzAya krodhasyopazamAya ca / brahmaraMdhra ca siddhAnAM sAjJAddarzanahetave // 35 // Meaning : For curing fever etc., for purity of the body, for increasing knowledge, for removing diseases and old age, for abolishing hunger and thirst, for acquiring knowledge of the tastes of all types, smell, the forms, and figures, one should suspend the breath respectively in the navel, stomach, heart, Kurma nadi, tip of the tongue, tip of the nose and in the eyes. For the cure of the diseases relating to the forehead, one should fix up the breath in the forehead as also for subduing anger. For the direct perception of the Siddhas (liberated soul), one should immobilize the breath in the aperture of the crown of the head. Nature of the breath abhyasya dhAraNAmevaM siddhInAM kAraNaM param / ceSTitaM pavamAnasya jAnIyAdgatasaMzayaH // 36 // Meaning : Having thus practiced the art of holding the breath, which secures for one the extraordinary Siddhis (special achievements), one should, without doubt, try to know the nature of the breath. nAbheniSkAmatazcAraM hRnmadhye nayato gatim / tiSThato dvAdazAnte tu vindyAtsthAnaM nabhasvataH // 37 // Meaning : It is called Char when the breath is exhaled from the region of the navel; when the breath 140 Yoga Shashtra

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is lead from the middle of the region of heart, it is called Gati; when the breath is located in the aperture of the crown of the head it is called the Sthana. taccAragamanasthAnajJAnAdabhyAsayogataH / jAnIyAtkAlamAyuzca zubhAzubhaphaleAdayam // 38 // Meaning: When one comes to know these three, namely, Char, Gati, and Sthana through hard practice, he gets information regarding the span of his life as also the periods of good luck and bad luck. tataH zanaiH samAkRSya pavanena samaM manaH / yogI hRdayapadmAMtavinivezya niyaMtrayet // 36 // tato'vidyA vilIyante viSayecchA vinazyati / vikalpA vinivartante jJAnamaMtavijRmbhate ||40 // kya maMDale gatirvAyoH saMmaH kva kva vizramaH / kA ca nADoti jAnIyAttatra citte sthirIkRte // 41 // Meaning: Having slowly withdrawn the mind as well as the breath, one should fix them up in the region of the lotus of the heart. Due to this, nescience is removed, desire of sensual pleasures takes leave, doubts perish, and knowledge rises. Moreover, by settling the mind and breath in the province of the heart, one comes to know the mandala (circle or group) in which the breath moves, the element in which the breath has entered and in which it has become stationary, and the artery which is active. maNDalAni ca catvAri nAsikAvivare viduH / bhaumavAruNavAyavyAgneyAkhyAni Fifth Chapter yathottaram / / 42 / / 141

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pRthivIbIjasaMpUrNa vajralAJchanasaMyutam / caturastraM drutasvarNaprabhaM syAbhaumamaMDalam // 43 // syAdardhacandrasasthAnaM vAruNAkSaralAJchitam / candrAbhamamRtasyandasAndraM vAruNamaNDalam // 44 // snigdhAJjanaghanacchAyaM suvRttaM bindusaMkulam / durlakSyaM pavanAtkrAntaM caJcalaM vAyumaNDalam // 45 // UrdhvajvAlAJcitaM bhImaM trikoNaM svastikAnvitam / sphuliMgapiMgaM tadbIjaM jJeyamAgneyamaNDalam / / 46 / / Meaning : There are four circles in the nostrils, namely, Parthiva, Varuna, Vayavya, and Agneya in relation to earth, water, wind, and fire. The Parthiva Mandala (the circle relating to earth) is that which is pervaded by the mystic syllable "a" (a), which has the characteristic sign of a fourcornered diamond, and which resembles heated gold. (Note---The mystic syllable of the Parthiva Mandala is "" according to some, while according to others it is "la" (la); but Hema Chandra recognizes "Ksha" (kSa) as that.) The Varuna Mandala, the circle relating to water is that which has shape of the moon on eighth day, which is characterized by the mystic syllable "Va" (va), which is as shining as the moon, and which is abounding in nectar. The Vayavya Mandala is densely dark-coloured, as much as the collyrium mixed with oil etc., circular in shape, abounding in a number of drops or dots, 142 Yoga Shashtra

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difficult to be seen, pervaded by the mystic syllable "Ya" (ya), and tremulous. The Agneya Mandala has got flames going upwards, is frightening, triangular, characterized by the mark of Swastika, yellow coloured like a spark of fire and marked by the mystic syllable "Ref" ("). abhyAsena svasaMvedyaM syAnmaNDalacatuSTayam / krameNa saMcarannatra vAyurjeyazcaturvidhaH // 47 // nAsikArandhramApUrya pItavarNaH zanairvahan / kavoSNo'STAMgulaH svaccho bhavedvAyuH purandaraH // 48 // dhavalaH zItalo'dhastAt tvaritatvaritaM vahan / dvAdazAMgulamAnazca vAyubaruNa ucyate // 46 // uSNaHzotazca kRSNazca vahatiryaganAratam / SaDaMgulapramANazca vAyuH pavanasaMjJitaH // 50 // bAlAdityasamajyotiratyuSNazcaturaMgulaH / prAvarttavAn va.vaM pavano dahanaH smRtaH // 51 // Meaning : By constant practice, one can get the knowledge of these four circles (Mandalas). The breath, moving in these four circles should also be considered as one that has got four types. The breath belonging to the element called 'Earth' is described as the Purandara. Its colour is yellow. Its touch is a bit hot and a bit cold. When it is exhaled, it occupies the space measuring eight fingers. The breath belonging to the element called "Water" is white-coloured. Its touch is cooling. It is termed Varuna. When it is exhaled from the nostrils, Fifth Chapter 143

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it goes downwards occupying the space measuring twelve fingers. The breath belonging to the element called 'Wind' is named Pavana. It is somewhat hot and somewhat cold. Its colour is black. It moves sideways to the extent of the space measuring six fingers. The breath belonging to the element called 'Fire' is designated is Dahana which is red-coloured like the rising sun. Its touch is very hot and it rises upwards, like a cyclone, in space measuring four fingers. indraM stambhAdikAryeSu varuNaM zastakarmasu / vAyu malinaloleSu vazyAdau vahnimAdizet // 52 // Meaning : When the breath called Purandara is moving internal activities like locking, suspension etc. should be done. Good works are assigned to Varuna, sloppy and rash activities should be done when Pavana is in operation, Dahana is favourable for deeds such as bringing others under control etc. chatracAmarahastyazvArAbhArAjyAdisampadam / manISitaM phala vAyuH samAcaSTe parandaraH // 53 // Meaning : When the breath called Purandara is active, wishes and activities are accomplished with effort, and one may even get royal umbrella, chowrie, elephant, horse, garden, kingdom, etc. rAmArAjyAdisampUrNaiH putrsvjnbndhubhiH| ATTUT AEgat afa tANGTUT: 70117 118811 Meaning : When the breath named Varuna is in motion, wishes and activities about kingdom, sons, 1.44 Yoga Shashtra

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relatives, brothers and other such things are instantly accomplished. kRSi sevAdikaM sarvamapi siddhaM vinazyati / ma tyubhiH kalaho / trAsazca pavanaM bhavet // 55 // Meaning : When the breath named Pavan is in action wishes and activities end up in fear of death, distress, animosity, and botheration, as well as loss of income from agriculture, service, etc. bhayaM zokaM rujaM duHkhaM vighnavyUhaparamparAm / sUcayedvinAzaM ca dahano dahanAtmakaH // 56 // Meaning : If the breath described as Dahan, that has got burning nature, flows, all wishes and activities end up in fear, grief, disease, misery, series of odds and obstacles and total loss of wealth. zazAGkaravimArgeNa vAyavo mnnddlessvmii| vizantaH zubhadAH sarve niSkAmanto'nyathA smtaaH||57|| pravezasamaye vAyu vo mRtyustu nirgame / ucyate jJAnibhistAdRk phalamapyanayostataH // 58 // Meaning : The aforesaid four types of breaths indicate good results if they enter the aforesaid circles through both the nostrils, left and right. But if they be coming out from both, they indicate the reverse. When the breath enters the circle, it is auspicious and when it is coming out, it is inauspicious. pathendorindravaruNo vizantau sarvasiddhidau / ravimArgeNa niryAtI pravizantau ca madhyamau // 59 // Meaning : The Purandara and Varuna breaths (described before) are suggestive of total success if Fifth Chapter 145

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they are entering through the left nostril and when they are entering through the right nostril, they are suggestive of mediocre success. dakSiNena viniryAntau vinAzAyAnilAnalau / niHsarantau vizantau ca madhyamAvitareNa tu // 60 // Meaning : When the breaths named Pavan and Dahan enter through the right nostril they point to the failure and when they do from the left one, they show mixed result. The Arteries iDA ca piGgalA caiva suSumNA ceti nADikAH / zazisUryazivasthAnaM vAmadakSiNamadhyagAH // 61 // pIyUSamiva varSantI sarvagAtreSu srvdaa| vAmA'mRtamayA nADI sammatA'bhISTasUcikA / / 62 // vahantyaniSTazaMsitrI saMhI dakSiNA punaH / suSumNA tu bhavetsiddhi-nirvANaphalakAraNam // 63 / / Meaning : Ida, Pingala, and Sushumna these three are the nadis (arteries). Ida, the left nadi, is the place of the moon; Pingala, the right nadi is the place of the sun; and that which is in between the two is called Sushumna and it is presided over by Shiva. The left nadi always sprinkles nectar on all parts of the body as also it points to the fulfilment of all desires. The right nadi prognosticates evil and is indicative of the failure of the work. But the Sushumna 146 Yoga Shashtra

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nadi is always the best and foretells accomplishment of the work as also of emancipation. vAmaivAbhyudayAdISTa-zastakAryeSu smmtaa| dakSiNA tu ratAhAra-yuddhAdau dIptakarmaNi // 64 // Meaning : When the breath is flowing in the left nostril, one should do good and praiseworthy deeds; but if it is flowing in the right, enjoyment of sex, eating, waging a war, etc. should be undertaken. vAmA zastodaye pakSe site kRSNe tu dakSiNA / trINi trINi dinAnendu-sUryayorudayaH zubhaH // 65 // Meaning : If the breath in the left artery is in full flow during the bright half of the month at the sunrise, it is considered best. If the breath in the right artery is in operation during the dark half of the month at the sun rise, it also is best. If the full flow of both of them continues for three days consecutively one by one, then also it is excellent. zazAMkenodaye vAyoH sUryeNAstaM zubhAvaham / udaye raviNA tvasya zazinAstaM zivaM matam // 66 // Meaning : If at the sunrise, the breath in the left artery is flowing and at the sunset if it is flowing in the right, it augurs for the good or happiness and the reverse is also equally good. That is to say, if the breath in the right is flowing at sunrise and at sunset if it is flowing in the left, it is equally excellent. sitapakSe dinArambhe yatnataH pratipadine / vAyorvIkSeta saJcAraM prazastamitaraM tathA // 67 / / Fifth Chapter 147

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.udeti pavanaH pUrva zazinyeSa vyahaM tataH / . . saMkrAmati vyahaM sUrye zazinyeva punasyaham // 68 // vahedyAvad bRhatpavaM krameNAnena maastH|| kRSNapakSe punaH sUryodayapUrvamayaM kamaH // 66 // tribhivizeSakam Meaning : On the first day of the bright half of the month one should observe the flowing of the breath at sunrise. First, it will flow in the left artery. This will last for three days. Then for other three days it will flow in the right, so on and so forth with the result that on the 13th, 14th, and 15th it will be again flowing in the left. That is to say it will end as it had begun. In the dark half, the process will be reverse, that is to say, on the 1st, 2nd, and 3rd, the breath will flow in the right and on 13th, 14th, 15th it will again flow in the right. This phenomenon does not last for the whole day, that is to say, if the breath at sunrise starts in the left, it does not continue like that for the whole day. On the contrary, the breath changes the artery every hour. It goes on like this for the whole day. In short, what is important is that the breath should flow in the same artery at sunset as it had begun to flow in a particular artery at sunrise in the bright half as well as the dark half. trIna pakSAnanyathAtve'sya mAsaSaTkena paJcatA / - pakSadvayaM viparyAse'-bhISTabandhuvipad bhavet // 70 // bhavettu dAruNo vyAdhirekaM pakSaM viparyaye / dvivyAdyahaviparyAse kalahAdikamuddizet // 71 // Meaning : If, for three fortnights continuously, the breath flows in a reverse manner (that is to say, 148 Yoga Shashtra

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if the breath flows in a manner contrary to one mentioned just before, meaning thereby that if the breath flows in the left when it should flow in right and vice versa) the person dies in course of six months; if for two, the dear and near ones to the person meet with miseries; if for one, a deadly disease overtakes him; and if only for two or three days, the person would have to face minor troubles. ekaMvatrINyahorAtrA-Nyarka eva marudvahan / varSe stribhibhyiAmeke-nAntAyeMdoraje punaH // 72 // ... Meaning : If for all twenty four hours, the breath flows in the Surya nadi (right artery) the person dies in three years; if for fortyeight hours, he dies within two years; if for seventy two hours, he leaves the mortal coil in one year, and if the breath flows for the aforesaid duration in the Chandra nadi (left artery) he gets diseases for the said period. mAsamekaM ravAveva vahana vAyuvinidizet / ahorAtrAvadhi mRtyu zazAMketu dhanakSayam / 73 // Meaning : If for one full month, the breath flows in the Surya nadi (right artery) the person dies in course of twenty four hours at the most and if it flows for the same duration in the Chandra nadi (left artery), the person loses wealth during the aforesaid time. agfeFatim: STATIIFT cat afax .dazAhaM ta dvimArgasthaH saMkrAntau maraNaM dizeta // 74 // Meaning : If the breath flows simultaneously in all the three arteries (nadi's) namely Ida (left = Fifth Chapter 149

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Chandra Nadi), Pingala (right Surya nadi), and Sushumna (the middle one), the person dies after two quarters. If the breath flows in both the arteries (nadis) namely, Ida and Pingala, simultaneously, the person dies within ten days and if in Sushumna only, the person dies within a short time. = dazAhaM tu vahanindA - vevodvegajeje marut / itazcetazca yAmArdhaM vahan lAbhArcanAdikRt // 75 // Meaning: If the breath flows non-stop for ten days in the Chandra nadi (left artery) the person becomes grief-stricken and ill. If the breath flows for nintysix minutes in Chandra nadi (left artery) and Surya nadi (right artery) by turns, the person gets benefits and respect. fagacanagicat zqfea aza agoi 1 ahorAtreNa jAnIyAt tasya nAzamasaMzayam // 76 // Meaning: There is no doubt that he, whose eyes throb on the day of equinox, dies in course of twentyfour hours. 150 Note: According to some, the time when both the nadis (Chandra and Surya, meaning left and right) are working is also called Vishuwat or equinox. paJcAtikramya saMkrAMtI - rmukhe vAyurvahan dizet / faarygratfacanisaufa aafa qfa faar 110011 Meaning: He, in whose case the breath begins to flow from the mouth after five Sankrantis in a day meets with all types of losses such as that of a friend, wealth, lustre, etc. excepting death. Yoga Shashtra

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Note : Sankranti means that moment when the breath shifts from one nadi (artery) to another nadi. saMkranatIH samatikramya trayodaza samIraNaH / pravahana vAmanAsAyAM rogodvegAdi sUcayet // 78 / / Meaning : If, after thirteen Sankrantis the breath begins to flow from the left nostril, diseases and distresses are indicated. mArgazIrSasya saMkrAnti-kAlAdArabhya mArutaH / vahat paJcAhamAcaSTe vatsare'STAdaze mRmti // 79 // zaratsaMkrAntikAlAcca saMvAhaM mAruto vahan / tataH paJcadazAbdAnA-mante maraNamAdizet // 8 // zrAvaNAdeH samArabhya paJcAhamanilo vahan / ante dvAdazavarSANAM maraNaM parisUcayet / / 81 // vahan jyeSThAdidivasAddazAhAni samIraNaH / dizenavamavarSasya paryante maraNaM dhruvam / / 82 // prArabhya caitrAdyadinAt paJcAhaM pavano vahan / paryante varSaSaTkasya mRtyu niyatamAdizet // 3 // prArabhya mAghamAsAdeH paJcAhAni marudvahan / saMvatsaratrayasyAnte saMsUcayati paJcatAm // 84 // catubhiH kalApakam // Meaning : If, after Margashirsha Sankranti the breath flows in the same nadi (artery), for five days continuously the person will die after eighteen years from that day. . (Note : The first day of any of the twelve months is also called Sankranti pertaining to that month). Fifth Chapter 151

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Margshirsha being name of a month of Indian calender. If the breath flows for five days at a stretch in the same nadi which was at work on the first day of the bright half of Ashwir, the person will die after fifteen years from that day. (Ashwin is the name of a month) If the same happens for first five days of the month of Shravana, the person will die after twelve years. For ten days in the month of Jyeshtha, the person will die after nine years. For five days from the first of Maha, the person will die after three years are over. sarvatra dvi-tri-caturo vAyuzceddivasAna vahet / abdabhAgaistu te zodhyA yathAvadanupUrvazaH // 8 // - Meaning : If the breath flows in the same nadi (artery) at sunrise, on the day of the Sankranti of every month, for two, three, or four days, it should be said that a person lives for a period proportionate to that assigned for the particular month of Indian calendar when the breath flows for five days, continuously; as explained above. For example a breath flowing for two days in the begining of Sravan a indicates a life span of two fifths of twelve years. Forecasting Age athedAnI pravakSyAmi kiJcitkAlasya nirNayam / sUryamArga samAzritya sa ca pauSNe'vagamyate // 86 // .152 Yoga Shashtra

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janmaRkSagate candre samasaptagate ravau / pauSNanAmA bhavetkAlo mRtyunirNayakAraNam // 7 // dinAdhaM dinamekaM ca yadA sUrye marudvahan / caturdaze dvAdaze'nde mRtyave bhavati kramAt // 8 // tathaiva ca vahan vAyurahorAtraM dvayahaM tryaham / dazamASTamaSaSTAnde-dhvantAya bhavati kramAt // 89 // vahana dinAni catvAri turye'nde mRtyave marut / sAzotyahaHsahasra tu paMcAhAni vahan punaH // 90 / / eka-dvi-tri-catuH-paMca caturvizatyahaH kSayAt / SaDAdIna divasAn paJca zodhayediha tadyathA / / 91 // SaTakaM dinAnAma'dhya'kaM vahamAne samIraNe / jIvatyahnAM sahasra paT paJcAzadivasAdhikam / / 62 // sahasra sASTakaM jIveda vAyau saptAhavAhini / saSatriMzannavazatI jIvedaSTAhavAhini // 63 // ekatraiva navAhAni tathA vahati mArute / prahlAmaSTazatI jIve-ccatvAriMzadinAdhikAm / / 94 / / tathaiva vAyau pravaha-tyekatra daza vAsarAn / viMzatyadhikAmahnAM ca jIvetsaptazatI dhruvam // 65 / / eka-dvi-tri-catuH paJca-catuviMzatyahaH kSayAt / ekAdazAdipaJcAhA-nyatra zodhyAni tadyathA // 96 / / ekAdaza dinAnyarka-nADyAM vahati mArute / SaNNavatyadhikAhAnAM SaT zatAnyeva jIvati // 97 // tathaiva dvAdazAhAni vAyau vahati jIvati / dinAnAM STazatImaSTa-catvAriMzat samanvitAm / / 98 // trayodazadinAnyarka-nADIcAriNi mArute / jIvetpaJcazatImahnAM STasaptapi dinAdhikAm // 66 // caturdaza dinAnyevaM pravAhini samIraNe / prazItyabhyadhikaM jIvedahnAM zatacatuSTayam // 100 / Fifth Chapter 153

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tathA paJcadazAhAni yAvat vahati mArute / jIveSaSTi dinopetaM divasAnAM zatatrayam // 101 // eka-dvi-tri-catuH paJca dvAdazAhanamakSayAt / SoDazAdyAni paMcAhA-nyatra zodhyAni tadyathA // 102 / / pravahatyekanAsAyAM SoDazAhAni mArute / jIvetsahASTacatvAri-zataM vinazatatrayIm // 103 / / vahamAne tathA saptadazAhAni smiirnne| ahnAM zatatraye mRtyu-zcatuvizatisaMyute // 104 // pavane vicaratyaSTAdazAhAni tathaiva ca / nAzo'STAzItisaMyukte gate dinazatadvaye // 10 // vicaratyanile tadvat vinAnyekonaviMzatim / catvAriMzadhute yAte mRtyudinazatadvaye // 106 // vizati divasAneka-nAsAcAriNi mArate / sAzItau vAsarazate gate mRtyuna saMzayaH // 107 // eka-dvi-tri-catuH-paMca-dinaSaTkakramakSayAt / ekaviMzAdipaJcAhA-nyatra zodhyAni tadyathA // 108 // ekaviMzatyahaM tvarka-nADIvAhini mArute / catuHsaptatisaMyukte mRtyudinazate bhavet // 10 // dvAviMzatidinAnyevaM sadviSaSTAvahaHzate / SaDdinonaiH paJcamAsaistrayoviMzatyahAnuge // 110 // tathaiva vAyau vahati cturvishtivaasroN| vizatyabhyadhike mRtyu-rbhaveddinazate gate // 111 // paJcaviMzatyahaM caivaM vAyau mAsatraye matiH / mAsadvaye punarmRtyuH SaDviMzatidinAnuge // 112 / / saptaviMzatyahavahe nAzo mAsena jAyate / mAsArdhana punarmRtyu-raSTAviMzatyahAnuge // 113 // ekonatrizavahage mRtiH syAddazame'hani / triMza dinacare tu syAt paJcatvaM paJcame dine // 114 // Yoga Shashtra 154

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ekatrizadahacare vAyau mRtyudintrye| dvitIya divase nAzo dvAtriMzadahavAhini // 115 // trayastrizadahacare tvekAhenApi paJcatA / evaM yadIndunADayAM syAt tadA vyAdhyAdikaM dizet // 116 // adhyAtma vAyumAzritya pratyekaM sUryasomayoH / evamabhyAsayogena jAnIyAt kAlanirNayam // 117 // Meaning : Now I will tell you how you should know the time of impending death. That can be known at the time of Paushna, which has a reference to the sun. When the moon is in the birth place in the horoscope and the sun is at the seventh place from its original place, remaining there for the exact period that the moon remains in the birth-place, that time is called the Paushna. It is at this time that the accurate moment of the impending death becomes known. If at that Paushna point of time, the breath flows for half a day in the Surya nadi (right artery), the person dies during the fourteenth year and if for the whole day (twelve hours), he succumbs in the twelfth year. If at the Paushna point of time, the breath flows in the Surya nadi (right artery) for one full day (twentyfour hours), two, three, four or five full days, the person dies in the tenth, eighth, sixth, fifth, and third year respectively. It is said that a person dies in three years if the breath flows for five days. Now if the breath flows Fifth Chapter 155

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for six days, twenty four days should be deducted from the balance (1008 days). If for eight days, the person dies in course of nine hundred and thirty six days; if for nine days, the person dies within eight hundred and forty days; if for ten days, the person dies during seven hundred and twenty days. In the same manner, if the breath flows for eleven, twelve thirteen, fourteen, and fifteen days in the same nadi (Surya nadi, which means right artery), two, four, six, eight, or ten dozen days should be deducted respectively from seven hundred and twenty (mentioned for ten days in the previous stanza) days. At the Paushna moment, if the breath flows in the manner shown previously for eleven days, the person, lives for six hundred ninetysix days; and if for twelve days, he dies within six hundred forty eight days. If for thirteen days, the person lives for five hundred seventy six days; if for fourteen days the person lives for four hundred eighty days; if for fifteen, he lives for three hundred sixty days. If at the Paushpa moment, the breath at sunrise flows in the Surya nadi (right artery) continuously for five days after the fifteenth day, that is to say, on the sixteenth, seventeenth, eighteenth, nineteenth and twentieth, a dozen days for the sixteenth, two dozen days for the seventeenth, three dozen days for the eighteenth, four dozen days for the nineteenth and five dozen days for the twentieth should be deducted from number of days previously arrived at.. 156 Yoga Shashtra

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If the breath flows in one nostril (right) for sixteen days, the person lives for three hundred forty eight days; if for seventeen, the person dies within three hundred twentyfour days, if for eighteen, nineteen, and twenty days, the person dies within two hundred eightyeight, two hundred forty, and one hundred eighty days respectively. If at the Paushna moment the breath flows at the sunrise from Surya nadi (right artery or nostril) for twenty one to twentyfive (both inclusive) days the person dies within that period which is obtained after having deducted six, twelve, eighteen, twentyfour and thirty days from the previous number of days respectively. At the Paushna moment if the breath flows in the Surya nadi (right artery or nostril) for twenty one days, the person dies in course of one hundred seventyfour days. In that manner, if it flows for twentytwo days, the person dies within one hundred sixtytwo days and if for twenty three, within one hundred forty four days. In the same manner, if it flows for twentyfour days, the person dies in course of one hundred twenty days and lives for ninety days, sixty days, thirty days, fifteen days, ten days, five days, three days, two days, and one day only, if the breath flows for twentyfive days, twenysix days, twentyseven days, twentyeight days, twentynine days, thirty days, thirtyone days, thirty two days, and thirtythree days respectively. In the Fifth Chapter 157

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same manner, if at the Paushna moment, the breath flows in the Chandra nadi (left artery or nostril), the person suffers from diseases, has to suffer the loss of friends, meets with danger, has to go to a foreign land, has to face the loss of wealth, son, or kingdom or is required to pass through famine etc. In this manner, one should determine the time of impending death through the intimate study of the Surya nadi (right artery or nostril) or Chandra nadi (left artery or nostril) that may be flowing at sunrise for the stated number of days of the Pausbna moment. External Signs prAdhyAtmikaviparyAsaH saMbhaved vyAdhitopi hi / tanizcayAya badhnAmi bAhyaM kAlasya lakSaNam // 11 // netrazrotrazirobhedAt sa ca trividhalakSaNaH / nirIkSya sUryamAzritya yatheSTamaparaH punaH // 119 // vAme tatrekSaNe padma poDazacchadamaindavam / jAnIyAd bhAyanIyaM tu dakSiNe dvAdazacchadam // 120 // khadyotadyutivarNAni catvAricchadanAni tu / pratyekaM tatra dRzyAni svAMgulIvinipIDanAt // 121 / / somAdho bhra latApAMga-ghrANAntikadaleSu tu / dale naSTe kamAnmRtyuH SaT triyugmaikamAsataH // 122 // ayameba kramaH padma bhAnavIye yadA bhavet / daza-paJca-tri-dvidinaiH kramAnmRtyustadA bhavet // 123 // etAnyapIDyamAnAni dvayorapi hi padmayoH / dalAni yadi vIkSeta mRtyudinazatAttadA // 124 // 158 Yoga Shashtra

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Meaning: I now relate to you, for the determination of the time of death, the external signs and symptoms which arise, causing a change in the flow of breath through the arteries due to the presence of diseases. One should take into account these external indications concerning the eyes, ears, and head with reference to the sun. Other things also should be seen. One should imagine that there is a lotus having sixteen petals in the left eye relating to the moon and a lotus having twelve petals in the right eye relating to the sun. On pressing a certain part of the eye by the finger one would see four petals of each lotus in each eye having the lustre of a firefly. One dies within six months, three months, two months, and one month if one does not see in the moon locus, the petal pointing downwards, pointing to the eye-brow, pointing to the corner of eye, and pointing to the nose respectively. If the same phenomenon occurs in the right eye relating to the sun, by pressing the finger as said before, one dies within ten days, five days, three days and two days respectively; the sequence of the missing petal being the same as described in st. 122. If the petals (of the lotuses) in both the eyes appear as narrated before without the finger being pressed, the person dies within a hundred days. Fifth Chapter 159

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dhyAtvA hRdyaSTapatrAbjaM zrotre hastAgrapIDite / na zrUyetAgninirghoSo yadi svaH paJcavAsarAn // 125 // daza vA paJcadaza vA vizati paJcaviMzatim / tadA paJca catustri dvaye-kavarmaraNaM kramAt // 126 // eka-dvi-tri-catuH-paJca-caturvizatyahAkSayAt / ... SaDAdiSoDazadinA--nyAntarANyapi zodhayet // 127 // brahmadvAre prasarpanto paJcAhaM dhamamAlikAm / na cetpazyettadA jJeyo matyuH saMvatsaraistribhiH // 128 // Meaning : One should imagine an eight petal lotus in the region of the heart. Then, one should place the fourth finger in the cavities of both the ears. If one does not, then, hear the sound of burning fire, for five, ten, fifteen, twenty, and twentyfive days, the person dies within five, four, three, two, and one year respectively. If one is not able to hear the sound of the burning fire for six days, one lives for twenty four days less in five years; if for seven days one lives for fourtyeight days less from the preceeding figure; if for eight days, one lives for seventy two days less than previous figure, so on and so forth upto sixteen days. If one is not able to see a wreath of snake spreading at the Brahamadvara, which means the tenth aperture of the body, the person dies within three years. pratipaddivase kAla-cakrajJAnAya zaucabAn / prAtmano dakSiNaM pANi zuklapakSaM prakalpayet / / 126 // 160 Yoga Shashtra

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adhomadhyordhvaparvANi kaniSThAMgulikAni tu / krameNa pratipatSaSThakAdazIH kalyayettithIH // 130 // avazeSAMgulIparvANyavazeSatithIstathA / paJcamI dazamI rAkA parvA-jyaMguSThagAni tu // 131 // vAmapANi kRSNapakSa-tithIstadvacca kalpayet / tatazca nirjane deze baddhapadmAsanaH sudhIH / / 132 // prasannaH sitasaMvyAnaH kozIkRtya karadvayam / tatastavantaH zUnyaM tu kRSNavarNa vicintayet / / 133 // udghATitakarAmbhoja-stato yAtrAMgulItithau / vIkSayate kAlabinduH sa kAla ityatra kIrtyate // 134 // Meaning : On the first day of the bright half of the month, having become physically clean, one should see his right hand, representing bright half, if and when he wants to know the exact time of his death. He should imagine that the lower, middle, and higher joints of the first finger of his right hand represent, the first, sixth, and eleventh date of the bright half respectively. ___ In the same manner, he should place second, third, fourth and fifth days on the lower joints of the four remaining fingers, namely, the second, third, fourth, and fifth fingers respectively; on the middle joints of the same fingers seventh, eight, ninth, and tenth; and on the higher joints of same fingers twelfth, thirteenth, fourteenth, and fifteenth. In the same manner he should do as regards his left hand. Then he should go to a solitary place Fifth Chapter 161

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where there is no disturbance of any kind, should assume a posture called padmasana (lotus pose), should so make a fold of both the hands, that they appear as if they are a lotus, and should intagine that there is a black dot in it. But before doing that he should enter into a delightful, meditative frame of mind. Thereafter he should open the folded hands. The day indicated by the joint having a black dot on it is the day of his death. S eafood kSutaviNmedamUtrANi bhavanti yugapadyadi / mAse tatra tithau tatra varSAnte maraNaM tadA // 135 / / Meaning: If sneezing, passing the stool and urine, and ejaculation of sperm occur simultaneously, the person dies on that very date of the same month after exactly one year. rohiNI zazabhRllakSma-mahApathamarundhatIm / dhruvaM ca na yadA pazyed varSeNa syAttadA mRtiH // 136 // Meaning : Rohini constellation, the black spot in the moon, shadow of his own figure (chhayapurush), stars collectively called Arundhati (which are near the stars collectively called Saptarshi) the Pole star, if all these or any one of these five is not seen, the person dies within one year. Note-Rohini is the fourth lunar mansion formed of five stars appearing as a cart. Chhayapurush means the shadow of the male figure. 162 Yoga Shashtra

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Arundhati means Pleiads and Saptarshi means Ursa. svapne svaM bhakSyamANaM zva- gRdhrakAka nizAcaraH / udyamAnaM kharoSTrAdyaM-yaMdA pazyettadA mRtiH / / 137 / / Meaning: One dies within one year, if he sees in the dream that he is being devoured by vultures, crows, and nightly demons; or if in the dream he sees that he moves about riding donkey, camel, pig, dog or is being dragged by these. razminirmuktamAdityaM razmiyuktaM havirbhujam / yadA Meaning: If one sees the sun devoid of rays, or fire possessing rays, he dies after eleven months. vRkSAgre kutracitpazyet gandharvanagaraM yadi / pazyettAnpizAcAn vA dazame mAsi tanmRtiH // 139 // pazyed vipadyeta tadekAdazamAsataH || 138 // Meaning: One lives for ten months, if he sees on the top of the tree a Gandharva nagar (an imaginary city in the sky) or demons or evil spirits. chavi mUtraM purISaM vA suvarNarajatAni vA / svapne pazyedyadi tadA mAsAnnadeva jovati // 140 // Meaning : If in the dream, he sees vomit, urine, excreta, gold, or silver, he dies within nine months. sthUlo'kasmAt kRzo'kasmA- dakasmAdatikopanaH / kasmAdatibhIrurvA mAsAnaSTaiva jIvati // 141 // Meaning: He, who becomes fat without any reason or thin, or angry or timid, lives for eight months only. Fifth Chapter 163

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. samagramapi vinyastaM pAzau vA kardame'pi vaa|| syAccet khaNDaM padaM saptamAsAnte mriyate tadA // 142 // Meaning : If one does not find the imprints of his whole foot in the dust or mud but a fraction of it, even though he has put the whole foot on it, he lives for seven months only. tArA zyAmAM yadA pazyecchuSyavadharatAlu ca / na svAMgulitrayaM mAyAd rAjadantadvayAntare // 143 / / gadhraH kAkaH kapoto vA kanyAdo'nyo'pi vA khagaH / nilIyeta yadA mUni SaNmAsyante matistadA // 144 // Meaning : He, who finds the whole pupil of his eye as black as collyrium, whose lips and palate become dry without any (apparant) disease, who is unable to accomdate three fingers of his hand in the space between the upper middle tooth and lower middle tooth with his mouth wide open, and on whose head vulture, crow, pigeon or any other meat eating bird settles, dies at the end of six months. pratyahaM pazyatAnabhre 'hanyApUrya jalarmukham / vihite pUtkRte zaka-dhanvAtu tatra dRzyate // 145 / / yadA na dRzyate tattu mAsaiH SaDbhirmRtistadA / paranetre svadehaM cenna pazyenmaraNaM tadA // 146 // Meaning : One sees the shape of a rainbow in the water, thrown out from his mouth on a cloudless day. This usually happens, but if one does not find such shape, he meets his end within six months. Similarly, he who does not find the reflection of his 164 Yoga Shashtra

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own body when he looks straight into the eyes of others dies within six months. karparI nyasya jAnvormU-dhanyekIkRtya karau sadA / raMbhAkozanibhA chAyAM lakSayedantarodbhavAm // 147 // vikAsitavalaM tatra yadekaM parilakSyate / tasyAmeva tithau matyuH SaNmAsyante bhavettadA // 148 // " Meaning : Having placed both the elbows on both the knees, one should put both his open palms on the head. One should daily try to see the shadow resembling the bud of a plaintain tree in the intervening space between these two palms. If he sees a leaf growing in the bud, he dies exactly on that date after six months. indranIlasamacchAyA vakrIbhUtAH sahasrazaH / muktAphalAlaMkaraNAH pannagAH sUkSmamUrtayaH // 14 // divA sanmukhamAyAnto dRzyante vyomni snnidhau| nadRzyate tadA te tu SaNmAsyante mRtistadA / / 150 / / svAne muNDitamabhyakta raktagandhastragambaram / pazyed yAmyAM khare yAntaM svaM yo'bdAdhaMsa jIvati // 15 // ghaNTAnAdo ratAnte cedakasmAdanubhUyate / " paJcAtA paJcamAyante tadA bhavati nizcitam // 152 / / ziro vegAt samAruhya kRkalAso vajana .yadi / dadhyAd varNatrayaM paJca-mAsyante maraNaM tadA // 153 // 4: vakrIbhavati nAsA cedvartulIbhavato dRzau / svAsthAnAbhrazyataH kaNoM catumAMyA tavA mRtiH // 154 / / kRSNaM kRSNaparivAraM lohadaNDadharaM naram / yadA svapne nirIkSeta mRtyumasistribhistadA // 155 / / .: Fifth Chapter 165

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indumuSNaM ravi zItaM chidraM bhUmau ravAvapi / jihvAM zyAmAM mukhaM kokanadAbhaM ca yadekSate || 156 // tAlukampo manaH zoko varNo'GganaikadhA yadA / arazaisfaesi fzasi qiyafazaiaZT 1182011 Meaning: One should know that he will die at the end of six months when on cloudless day standing in the sun he is not at all able to see in the sky, the tiny figures of serpents (which are usually seen) curved in a thousand ways, decorated with the ornaments of pearls and having the splendour of emeralds or sapphires. He who sees his own self in the dream going to the south having mounted on a donkey, dressed in red garments, with a red garland, besmeared with red anointments and with a clean-shaved head, lives for half a year. If one suddenly hears the sound of a bell in his body after sexual intercourse, he definitely dies after five months If a chameleon quickly climbs the head and goes away changing the colour of its body three times, the person dies at the end of five months. If the nose becomes crooked or curved, if the eyes become circular, and if the ears droop, the person dies within four months. He, who, in the dream, sees a black man, surrounded by other black men, holding a mace of iron, dies in course of three months. 166 Yoga Shashtra

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If one finds that the moon is hot, the sun is cold, sees a hole in the ground and in the sun; finds the tongue black and the face as red as the red lotus, he will die within two months. If the palate trembles, if the mind is full of grief, if he sees many colours on his body, and if there is hiccup rising from the navel all of a sudden, he dies within two months. jihvA nAsvAdamAdatte muhuH skhalati bhASaNe / zrotre na zaNataH zabdaM gandhaM vetti na nAsikA // 158 / / spandete nayane nityaM dRSTavastunyapi bhrmH| naktamindradhanuH pazyet tatholkApatanaM divA // 15 // na cchAyAmAtmanaH pazyet darpaNe salile'pi vaa| anandA vidyutaM pazyecchiro'kasmAdapi jvalet // 160 // haMsakAkamayUrANAM pazyecca kvApi saMhatim / zItoSNakharamRdvAderapi sparza na vetti ca // 161 // . amISAM lakSmaNAM madhyAdyadaikamapi dRzyate / jantorbhavati mAsena tadA mRtyuna saMzayaH // 162 / / paMcabhiH kulakam Meaning : There is no doubt that one dies within one month if he experiences any of these syomptoms, namely, the absence of taste; incessant stammering; absence of hearing and smelling; constant throbbing around the eyes; delusion or doubt about things seen; seeing a rainbow at night, absence of one's own reflection in the mirror or water; seeing lightning without clouds; burn ng sensation in the head without any cause; seeing the mating of swans, crows, or peacocks; and absence of feeling of touch. Fifth Chapter 167

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zIte hakAre phutkAre coSNe smRtigatikSaye / praGgapaJcakazetye ca spAddazAhena paJcatA // 163 // Meaning: If the breath is found cold, while uttering the syllable 'h'; if the breath is found hot while speaking the word "Phut"; if memory is totally lost; if movements are entirely stopped; and lastly if all the five principal limbs become cold; the person dies in course of ten days. ardhoSNamarddhazItaM ca zarIraM jAyate yadA / jvAlAkasmAjjvaledvAMGga saptAhena tadA mRtiH // 164 // Meaning: He, whose half of the body is cold and the other half is hot, and whose body experiences burning sensation suddenly without any cause, is dead within seven days. snAtamAtrasya hRtpAdaM tatkSaNAdyadi zuSyati / divase jAyate SaSThe tadA mRtyurasaMzayam // 165 // Meaning: He dies definitely in course of six days if the regions of his heart and legs become dry inst.ntly after bath. jAyate dantagharSazcecchvargandhazca duHsahaH / vikRtA bhavati cchAyA tryaheNa mriyate tadA / / 166 / / Meaning: He looses his life within three days if he finds his teeth grinding unintentionally; if his body emits smell as foul as that of a corpse; and if the colour of his body changes very often. 168 Yoga Shashtra

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na svanAsAM na svajihvAM na nagrahannAmalA dizaH / nApi saptaRSIn yahi pazyati mriyate tadA // 167 // Meaning: If one is not able to see the tip of his nose, tongue, planets, constellations, stars, and any of the seven stars constituting Ursa major, he loses his life in a couple of days. prabhAte yadi vA sAyaM jyotsnAvatyAmatho nizi / pravitatya nijau bAhU nijacchAyAM vilokya ca // 168 // zanairutkSipya netre svacchAyAM pazyettato'mbare / na ziro dRzyate tasyAM yadA syAnmaraNaM tadA / / 166 / / nekSyate bAmabAhuzcet dakSiNabAhu putradArakSayastadA / yadi bhrAtRkSayastadA // 170 // ca dhanakSayaH / pradaSTe hRdaye mRtyu - rudare guhye pitRvinAzastu vyAdhirUruyuge bhavet // 171 // pradarzane pAdayozca videzagamanaM bhavet / zradRzyamAne sarvAGga sadyo maraNamAdizet / / 172 / / paMcabhiH kulakam Meaning: In the morning or evening or in moonlit night, one should stare at the shadow of his own body with hands hanging down-wards. He should, then, take away his eyes from the shadow and look upwards at the sky. He will find a white figure resembling his own. If he does not find the head in the figure he should be sure of his death. If he does not find the left hand, he would lose his son or wife. If he does not see the right hand, brothers' death will follow. If heart is not seen, he himself will die. Absence of belly in the figure points to loss of wealth. Fifth Chapter 169

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If genitals are not noticed, respected persons, such as father, would die. Absence of thighs invites disease. Absence of legs implies foreign travel and if the whole body is not seen, the person would die immediately. vidyayA darpaNAGga SThakuDyAsiSvavatAritA / vidhinA devatA pRSTA bra te kAlasya nirNayam // 173 // sUryendugrahaNe vidyoM naravIraThavetyaso / sAdhyA dazasahastryASTottarayA japakarmataH // 174 / / aSTottarasahasrasya jApAtkAryakSaNe punaH / devatA lIyate'syAdau tataH kanyA''ha nirNayam // 175 / / satsAdhakaguNAkRSTA svayamevAtha devatA / trikAlaviSayaM brate nirNayaM gatasaMzayama // 176 / / Meaning : A god attracted by the chanting of a mystical mantra, who decends (from heaven)and takes a temporary residence either in the mirror or the nail of the thumb or the wall. He conveyes how long a person is to live when a question to this effect is put to him. On the day of a solar or lunar eclipse the specific mystical mantra "OM naravIre ThaH ThaH svAhA" (Om Naravire Thah Thah Swaha) should be mastered by repeating it ten thousand and eight times. When one wants to get a work done through it, he should repeat it one thousand and eight times so that the invoked god may come. A virgin should be called to have a look at the mirror, the nail of the thumb, or the wall. When she sees the figure of god in it a question about one's age limit should be put through her. The invoked god will reply through her or the god himself, 170 Yoga Shashtra

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being pleased with excellent virtues of the Sadhaka (a person who has mastered the mystical formulae), will declare the age limit decidedly and finally. athavA zakunAdvidyAt sajjo vA yadivA''turaH / svato vA parato vA'pi gRhe vA yadivA bahiH // 177 // hivRzcikakRmyAkhagRhagodhApipIlikAH 1 yUkAmatkuNalUtAzca valmIko'thopadehikAH / / 178 // kITikA ghRtavarNAzca bhramaryazca yadA'dhikAH / udvegakalahavyAdhimaraNAni tadA dizet // 176 // 1 upAnadvAhanacchatra-zastracchAyAGgakuntalAn caJcvA cumbedyadA kAkastadAsannaiva paJcatA // 180 // azrupUrNadRzo gAvo gADhaM pAdairvasundharAM / khananti cettadAnIM syAdrogo mRtyuzca tatprabhoH / / 181 / / / Meaning : A person, with disease or without it, himself or through others, inside the house or outside, should know about good or bad according to the omen. If serpents, scorpions, worms, rats, lizards, ants, lice, bugs, spiders, ant-hills, insect bees, are seen in large number, grief, distress, disease or death follows. If a crow touches with its beak any one of these, namely, shoes, elephants, horses (used for riding), umbrellas, weapons, limbs of the body, hair etc., it prognosticates impending death. If a cow. with tears in the eyes digs the ground forcefully with her legs, the death of her owner results from disease. parikIrtitam | parikIrtyate // 182 // zranAturakRte hyetacchakunaM adhunA'turamuddizya zakunaM Meaning: These signs and symptoms prognosticating evil have been detailed with reference to person Fifth Chapter 171

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having no disease. regards sick persons. Now the same are related as dakSiNasyAM balitvA cet zvA gudaM leDhyuro'thavA / lAMGgalaM vA tadA mRtyurekadvitridinaiH kramAt // 183 // zete nimittakAle cet zvA saMkocyAkhilaM vapuH / dhUtvA karNau valitvAGga dhUnotyatha tato mRtiH // 184 // / yadi vyattamukho lAlAM muJcan sakocitekSaNaH / zraGga saMkocya zete zvA tadA mRtyurna sazayaH / / 185 / / tribhivizekam Meaning: If a sick person, wanting to ascertain his end, sees a dog with its face turned to the south licking its anus, region of heart, or tail, he dies within a day, two days, or three days respectively. If a sick person who is in search of indication forecasting his age limit finds that a dog is sleeping with its body coiled up or contracted wholly,or shakes up its body having contracted it and with ears erect, he dies definitely. A sick person also meets his doom without fail if he sees the dog sleeping with saliva coming out of his mouth, closed eyes and coiled up body. yadAtura gRhasthodhvaM kAkapakSigaraNo milan / trisandhyaM dRzyate nUnaM tadA mRtyurupasthitaH // 186 // mahAnase tathA zayyAgAre kAkA: kSipanti cet / carmAsthi rajjuM kezAn vA tadAsannaiva paJcatA // 187 // Meaning: If on the dewelling place of ill person, a large number of crows assemble in the morning, noon, and evening, he should note that his life is 172 Yoga Shashtra

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over, same is true also when he comes across hide, bone, rope or hair thrown by the crows from above in his kitchen or bed room. Nocturnal Sounds prathavopazrutevindyAdvidvAn kAlasya nirNayam / prazaste divase svapnakAle zastAM dizaM zritaH // 188 // pUtvA paJcanamaskRtyAcAryamantreNa vA zrutI / gehAcchannazrutirgacchecchitpicatvarabhUmiSu caMdanenArcayitvA kSmAM kSiptvA gandhAkSatAdi ca / sAvadhAnastatastatropazruteH zrRNuyAddhvanim // 190 // arthAntarApadezyazca sarUpazceti sadvidhA / vimarzagamyastatrAdyaH sphuToktArthI'paraH punaH / / 161 // yathaiSa bhavanastambhaH paJcaSabhirayaM dinaiH / pakSairmAsairatho varSerbhakSyate yadi vA na vA / / 192 / manoharatarazcAsIt kintvayaM laghu bhakSyate / prarthAntarApadezyA syAdevamAdirupazrutiH / / 193 / / // 186 // / eSA strI puruSo vA'sau sthAnAdasmAnna yAsyati / dAsyAmo na vayaM gantuM gantukAmo na cApyayam ||14|| vidyate gantukAmo'yamahaM ca preSaNotsukaH / tena yAsyatyasau zIghra syAtsarUpetyupazrutiH / / 165 / / karNodghATana saMjAtopazrutyantaramAtmanaH kuzalAH kAlamAsannamanAsannaM ca jAnate // 196 // // 196 // Meaning Intelligent people should ascertain the age limit through upashruti (a super natural voice heard at night and personified as a nocturnal deity revealing the future). Fourth Chapter 173

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At night when it is time to go to bed, one should go to the east, west, or north. Before going, the ears should be purified by the utterance of Namokkara Mantra or Surimmantra. Closing the ears in order that no words may enter into the ears, he should go to the places where artisans usually stay or in one of the three directions mentioned before. Having done so he should stop at a particular place which should be worshipped with sandalwood, perfume, grains of rice etc. He should hear, opening the ears, previously closed, the words coming out from some of the buildings of that locality. The words which are heard are of two types. One is that type of words which should be so interpreted as to yield meaning indirectly while the second type is what yields the direct meaning. The illustrations are these :- -"This pillar will break in five or six days, or within five or six fortnights or in course of a month or in course of a year, or it is very strong or it will soon get broken etc. etc." Now these words heard from the houses of the artisans dwelling in that area have an implied meaning. It means indirectly that the sick person will die within that period in which the pillar is said to get broken. This is an the example of Arthantarapadeshya. The second type is Sarupopashruti. It yields direct meaning. The illustrations are these :- "This will not go from this place. We will not allow him to go. 174 Yoga Shashtra

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He is not desirous of going. He will now soon go". etc. etc. Now these sentences when they are heard mean that the sick person will die or will not die or we will try to save him etc. etc. If he hears the word denoting going, they mean that the sick person will die. etc. In this manner, on the basis of the words which are heard by the ears, an intelligent person comes to know about the coming death. The Saturn zaniH syAdyatra nakSatra taddAtavyaM mukhe tataH / catvAri dakSiNe pANau trINi trINi ca pAdayoH / / 197 // catvAri vAmahaste tu kramazaH paMca vakSasi / trINi zIrSe dRzordve dve guhye ekaM zanau nare // / 198 / / nimittasamaye tatra patitaM sthApanAkramAt / janmakSaM nAmaRkSaM vA guhyadeze bhavedyadi / / 199 // dRSTaM zliSTaM grahairduSTaH saumyairaprekSitAyutam / sajjAsyApi tadA mRtyuH kA kathA rogiNaH punaH // 200 // Meaning: One should draw the figure of a man, imagine that it is Shanischara (Saturn) and place the constellation, where Saturn is present at that time, in the mouth of the figure. Then, the following constellations, should be placed in their order, four in the right hand, three in the left leg and three in the right, four in the left hand, five in the chest, three in the head, two in each of the two eyes and one in the genitals. Now if the constellation of birth of the person whose time of death is to be known falls in the genitals of the figure and if it is aspected by the malefics and not at all by the benefics or if it Fifth Chapter 175

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is in conjunction with the malefics then the person would die even if he was not sick, what to talk of sick person ? According to horoscope pRcchAyAmatha lagnAstacaturthadazamasthitAH / grahA krUrAH zazI SaSThASTaSamazcetsyAttadA mRtiH // 201 // Meaning : At the time putting a question, if the ascendant is over or if the malefics are situated in the fourth house or tenth and if the moon is in the sixth or eighth, the person's death is imminent. pRcchAyAH samaye lagnA-dhipatirbhavati grahaH / yadivA'stamito mRtyuH sajjAsyApi tadA bhavet / / 202 // Meaning : At the time of query, if the lord of the ascendant is within the orbit of the sun, even a healthy man dies soon. lagnasthazcecchazI sauridizo navamaH kujaH / aSTamo'kastadA mRtyuH syAccenna balavAn guruH // 203 // Meaning : If the moon, at the time of query, is in the ascendent, Saturn in the twelfth, Mars in the ninth, Sun in the eighth house and if Jupitar is not powerful, the person meets with his end. raviH SaSThaHtatIyo vA zazI ca dazamasthitaH / yadA bhavati mRtyu : syAttRtIye divase tadA // 204 // Meaning : If at the time of the query, the sun is in the third or sixth and moon in the tenth house the person dies within three days. 176 Yoga Shashtra

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pApagrahAzcedudayAtturye vA dvAdaze'thavA / dizanti tadvido mRtyu tRtIye divase tadA // 205 / / Meaning : Those well-versed in the science of prediction say that a person dies on the third day if at the time of the query, the malefics are in the fourth or the twelfth from the ascendent. udaye paJcame vA'pi yadi pApagraho bhavet / aSTabhirdazabhirvA syAdivasaH paJcatA tadA // 206 / / Meaning : If at the time of the query, the malefic is in the ascendent or in the fifth, the person dies within eight or ten days. dhanumithunayoHsaptamayoryadyazubha grahAH / tadA vyAdhima tirvAsyAjjyotiSAmiti nirNayaH // 207 // Meaning : If at the time of the query, the malefics are in Sagattarius or Gemini in the seventh house, it is the considered opinion of the astrologers that a person is doomed with diseases or death. The Star Figure antasthAghikRtaprANinAmapraNavabhitam koNastharephamAgneyapuraM jvAlAzatAkulam // 208 / / sAnusvArairakArAdyaH SaTsvaraiH pArzvato vRtam / svastikAGkabahiH koNaM svAkSarAntaH pratiSTitama // 209 / / catuHpArzvasthaguruyaM yantraM vAyupurAvRtam / kalpayitvA parinyesyat pAdahacchIrSasandhiSu // 210 / / Fifth Chapter 177

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sUryodayakSaNe sUrya pRSThe kRtvA tataH sudhIH / svaparAyuvinizcetuM nijacchAyAM vilokayet / / 211 // pUrNI chAyAM yadokSeta tadA varSa na paJcatA / karNAbhAve tu paJcatvaM varSadizabhirbhavet // 212 // hastAMgulIskaMdhakeza pArzvanAsAkSaye kamAt / dazASTasaptapaJcazyekavarmaraNaM dizet // 213 / / SaNmAsyA mriyate nAze zirazcibukasya vA / grIvAnAze tu mAsenaikAdazAhena dRkSaye // 214 // sacchidre hRdaye mRtyudivasaH saptabhirbhavet / yadi cchAyAdvayaM pazyedyamapAzvaM tadA .vajet // 215 // aSTabhiHkulakam / Meaning : First draw a figure of Omkar (OM). Let one's own name or the name of the person about whom the query is to be put be written there. This Omkara should be put in a mystical diagram having six corners. At each corner Ra (ra), the mystical letter representing the element fire, pervaded with hundreds of flames should be put. Around the six external corners, six vowels with the nasal sound marked by a dot over each, namely, am, aam, im, eem, um, oom (aM, AM, iM, IM, u, U,) should be placed. Outside the six external points of all six corners six swastikas should be placed. In between the vowels mentioned above and six signs of swastika, fa should be put. On four sides yah (yaH) should be drawn. Such a diagram should be imagined to have been placed in the legs, heart, head, and joints. Then, at sunrise, keeping the sun on the back, one should cast a look in the west. If a full shadow is seen, 178 Yoga Shashtra

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one lives no doubt without any trouble for one year at least. If the ears are not seen, he dies within twelve years; within ten years if hands are not visible; within eight years if fingers are not seen; within seven years if shoulders are not reflected; within five if hair are not seen; within three years if sides are not noticed, within one year if nose is not observed; within six months if head or chin is not noticed; in one month if neck is not seen; in course of eleven days if eyes are not seen; in course of seven days if a hole is seen in the cardiac region; and dies very soon if two shadows are seen. iti yantraprayogeNa jAnIyAtkAlanirNayam / yadi vA vidyayA vindyAdvakSyamANaprakArayA // 216 // Other Methods Meaning: One should arrive at the knowledge of impending death through the mystical diagram. Now, that can also be obtained through the mystical formulae. prathamaM nyasya cUDAyAM svAzabdamoM ca mastake | kSi netraM hRdaye paJca nAbhyabje hAkSaraM tataH // 217 // Meaning: In the matted hair (Sva) should be placed; on head eft (kshi), in the heart ch (pa), and a Fifth Chapter dhanayA fa991502IONAiz vilocane / svacchAyAM cAbhimaMtryAkaM pRSThe kRtvA'ruNodaye // 218 || over the head (om), in the eyes (ha) in the navel. 179

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paracchAyAM parakRte svacchAyAM svakRte punaH / samyaktatkRtapUjaH sannupayukto vilokayet // 216 // Meaning: Having invested one's own eyes and and one's own shadow with the mantric power derived from hundred and eight repetitions of the mantra OM juMsaH OM mRtyunjayAya OM vajrapANine zUlapANine hara-hara daha-dah svarUpaM darzaya-darzaya huma phaTa (Om Junsah, om mrityunjayaya, om vajrapanine shulapanine hara-hara-daha daha svarupam darshaya darshaya hum phat), one should see at sunrise, keeping the sun on the back, one's own shadow for his own purpose and the other's shadow for the other's. saMpUrNAM yadi pazyettAmAvarSaM na mRtistadA / kramajaGghAjAnvabhAve tridvayekAbdairmRtiHpunaH // 220 // Meaning: If the whole shadow is seen, one does not die in the current year. If legs, shanks, and knees are not seen one dies in three, two, and one year respectively. urorabhAve dazabhirmAsairnazyetkaTe: punaH / zraSTAbhirnavabhirvApi tundAbhAve tu paJcaSaiH // 221 // Meaning: One dies within ten months if thighs are not seen; within eight or nine months if waist is not seen; and within five months, if belly is not seen. grIvA'bhAve catustridvayekamA samriyate punaH / kakSAbhAve tu pakSeNa dazAhena bhujakSaye // 222 // Meaning If neck is not seen, one dies within four, three, two or one month; if armpit is not seen, 180 Yoga Shashtra .

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within fifteen days; and if arms are not seen, one dies within ten days. dinaiH skaMdhakSaye'STAbhizcaryAmyA tu hRtkSaye / zIrSAbhAve tu yAmAbhyAM sarvAbhAve tu tatkSaNAt // 223 // Meaning: If the shoulder is not seen in the shadow, one dies within eight days; if the heart is not seen, one dies within four quarters; if the head is not seen, within two quarters; and if the whole body is not seen, he dies immediately. evamAdhyAtmikaM kAlaM vinizcetu prasaGgataH / bAhyasyApi hi kAlasya nirNayaH paribhASitaH // 224 // Meaning: In this manner, one should come to know the coming hour of end through the practice of exhalation and inhalation as also through external means, like the mystical diagram etc. ko jeSyati dvayoryaddhe iti pRcchatyavasthitaH / jaya : pUrvasya pUrNe syAdrikte syAditarasya tu // 225 // Meaning: When a question, "Which of the two will conquer ?", is asked the reply is the person whose name is first taken will conquer if there is a puraka and if there is rechaka, the person whose name is taken second will conquer. yasyajet saMcaran vAyustadriktamabhidhIyate / saMkramedyatra tu sthAne tatpUrNaM kathitaM budhaiH // 226 // Meaning: That is called Rikta which is thrown out when it is inhaled and that is called Purna which is entering inside. Fifth Chapter 181

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praSTA''dau nAma ced jJAtugR hRtyanvAturasya tu / syAdiSTasya tadA siddhiviparyAse viparyayaH // 227 // Meaning: At the time of putting a question as regards a sick person, whether he will recover or not, if first the name of the person to whom the question is put is uttered and then the name of the sick person, the sick person will recover and if the reverse is the case, the result also will be reverse. vAmabAhu sthite dUte samanAmAkSaro jayet / dakSiNAbAhuge tvAjau viSamAkSaranAmakaH // 228 // Meaning : If the messanger, standing on the left asks a question about who will conquer in the battle, then the reply is that the war-wager, the total number of the letters of whose name are even, becomes victorious and the total number of the letters of whose name is odd, loses the battle. 182 bhUtAdibhigRhItAnAM daSTAnAM vA bhujaGgamaH / vidhi: pUrvokta evAsau vijJeyaH khalu mAMtrikaiH // 226 // Meaning: The same method should be applied by the charm-knowing people when a question about those who are possessed by goblins or those who are stung by snakes is put. pUrNA saMjAyate vAmA vizatA varuNena cet / kAryANyArabhyamANAni tadA sidhyantyasaMzayam // 230 // Meaning: If on account of the second circle called Varuna Mandala, out of the four mentioned Yoga Shashtra

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before (st. no. 42), the left artery is in full motion, the activities started at that time will no doubt bear fruit. jayajIvitalAbhAdikAryANi nikhilAnyapi / niSphalAnyeva jAyante pavane dakSiNAsthite // 231 // Meaning : And if on acount of the said circle, the right artery is operating, the reverse will be the result. jJAnI buddhvAnilaM samyak puSpaM hastAtprapAtayet / matajIvitavijJAne tataH kurvAta nizcayam // 232 // Meaning : For the sake of the knowledge of life and death, the specialists of the science of breath, who know fully the modus operandi of the breath, should drop the flower below and decide. tvarito varuNe lAbhazcireNa tu purandare / jAyate pavane svalpasiddho'pyagno vinazyati / 233 // Meaning : If the person to whom the question is put is passing through Varuna Mandal, he, who has put the question will certainly be benefitted very soon; if through the Purandara Mandal, he will be getting advantage very late; if through Pavana, he will get a little gain; and if through Agni Mandala even the accomplished work will be lost. prAyAti varuNe yAtaH tatraivAste sukhaM kssitii| prayAti pavane'nyatra mRta ityanale vadet // 234 // Meaning : If the Varuna mandal is in operation and if a question is put, that a particular person will return or not, it should be said that he would return. Fifth Chapter 183

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If the Purandara Mandal, it should be predicted that he will be happy where he has gone; if the Pavana Mandal, he would be going to another place; and if the Agni Mandal, the person is dead. dAruNaH / dahane yuddhapRcchAyAM yuddhabhaGgazca mRtyuH sainyavinAzo vA pavane jAyate punaH / / 235 // a fanui ga aci aisfoarfum: 1 ripubhaGgena sadhirvA svasiddhiparisUcakaH // 236 // Meaning: If Agni Mandal is in operation and a question is put about war, it should be predicted that a war will take place and a defeat will follow. If the Pavan Mandal is working, the person about whom the question is put, will be routed. If the Mahendra Mandal is active, a conquest will follow. If the Varuna Mandal, a desired aim and even more than that will be got. The enemies will be defeated and a treaty in his interest will Occur. bhaume varSati parjanyo varuNe tu manomatam / pavane durdinAmbhodA vahnau vRSTiH kiyatyapi // 237 // Meaning: When the Parthiva Mandal is flowing, and if the question about rain is asked, it should be predicted that it will rain; if in Varuna Mandal, rain as much as is desired will occur; and when the Pavan Mandal is active, it will not rain and when Agni Mandal is there, it will rain a little. 184 Yoga Shashtra

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varuNe sasyaniSpattiratizlAghyA purandare / madhyasthA pavane ca syAnna svalpA'pi hutAzane // 23 // Meaning : To a question, whether there will be a harvest or not, when the Varuna Mandal is in operation, it should be said that there will be a crop; if Purandara, then a very good crop; if Pavana, a crop will be there at some places and not at other places, and if Agni, there will be a famine. mahendravaruNau zastau garbhaprazne sutprdau| samIradahanau srIdo zUnyaM garbhasya nAzakam // 23 // Meaning : Mahendra and Varuna Mandals are excellent if they are flowing when a question about a child is put. They indicate the birth of a boy, Vayu and Agni Mandals suggest the birth of a daughter and Sushumna prognosticates the loss of the foetus. gahe rAjakulAdau ca praveze nirgame'thavA / pUrNAGgapAdaM purataH kurvataH syAdabhIpsitam // 240 // Meaning : While entering in or coming out from a house or a palace if the right artery is flowing and the right step is put out; and if the left artery is flowing and the left step is put out, the desired object will, indeed, be obtained. gurubandhunapAmAtyA anye'pIpsitadAyinaH / pUrNAGage khalu kartavyAH kAryasiddhimabhIpsatA // 241 // prAsane zayane vA'pi pUrNAGge vinivezitAH / vazIbhavanti kAminyo na kArmaNamataH param // 242 // Fifth Chapter 185

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paricaurAdhamarNAdyA anye'pyutpAta vigrhaaH| kartavyAH khalu riktAGge jayalAbhasukhAthibhiH // 243 // Meaning: A person desirous of attaining an object should sit in such a way that those persons, namely, guru, relatives, ministers and others from whom he expects some benefit, should be on that side on which the artery is flowing. The women, seated on a seat or in the bed on the side on which the breath is flowing come under control. There is no other fascinating device than this. ____Enemies, theives, and those from whom money has been borrowed on credit as also those who are the instruments of harassment, trouble, and botheration should be kept, by those who want comfort and happiness, on the side on which breath is not flowing. pratipakSaprahArebhyaH pUrNAGge yo'bhirakSati / na tasya ripubhiH zaktirbaliSTherapi hanyate // 244 // Meaning : Those who want to shield themselves from the blows of formidable enemies must establish mastery on the breath. vahantIM nAsikAM vAmAM dakSiNAM vA'bhisaMsthitaH / pRcchedyadi tadA putro riktAyAM tu sutA bhavet // 24 // suSumNAvAhabhAge dvau zizU rikte napuMsakam / saMkrAMtau garbhahAni: syAta same kSemamasaMzayam // 246 // Yoga Shashtra 186

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caMdre strI puruSaH sUrye madhyabhAge napuMsakam / praznakAle tu vijJeyamiti kaizcinigadyate // 247 / / Meaning : If a question is put regarding the sex of the unborn by one standing in front of the artery which is flowing, the reply is a 'boy' and in front of an artery which is not flowing, the reply will be a daughter'. If a question is asked facing the Sushumna artery, the answer will be the birth of two children. An impotent child is born if a question is put when the breath enters in a vacuum while changing the artery. And again, while changing the artery, if a question is put the answer is that the foetus will be destroyed. To sum up, if a question is asked when the full artery is again flowing, a desired object will be attained. If a question is put standing in front when the Chandra-nadi is flowing, the birth will be that of a daughter; a son when the Surya-nadi is in operation; and an impotent when the Sushumna is in action; according to some Acharyas. Knowing the flow yadA na jJAyate samyak pavanaH saMcarannapi / pItazvetAruNazyAmanizcetavyaH sa bindubhiH // 248 // aGguSThAbhyAM zrutI madhyAMgulIbhyAM nAsikApuTe / antyopAntyAGgulIbhizca pidhAya vadanAmbujam // 246 // koNAvakSNonipIDyAdyAMgulIbhyAM zvAsarodhataH / yathAvarNa nirIkSeta bindumavyagramAnasaH // 250 // yugmam Fifth Chapter 187

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pItena bindunA bhaumaM sitena varuNaM punaH / kRSNena pavanaM vindyAdaruNena hutAzanam / / 251 // Meaning: When it is difficult to decide, which Mandal is in action, or operative or in motion, it should be decided by imagining yellow dot, white dot, red dot, and black dot respectively. Pressing the holes of the ears with the two thumbs, the two nostrils with the middle fingers, the mouth with the third and fourth fingers, the corners of the eyes with the first fingers of both the hands and having stopped the breath altogether, one should try to observe the colours of dots appearing at the point between eye brows. Yellow dot indicates the Purandara breath, white dot indicates the Varuna breath, black dot indicates, the Pavan breath and the red dot indicates the Agni breath. faceAgagrat ai armi ar afH0174 | tadaGgaM pIDayetsadyo yathA nADItarA vahet // 252 // Meaning: If a particular flowing artery is to be changed into another flowing artery the side of the body indicated by the flowing artery should be pressed by reclining on that side. pracakSate / pRSTau dakSiNabhAge tu ravikSetraM manISiNaH // 253 // zragre vAmavibhAge hi zazikSetraM Meaning: The learned people say that the front part of the left side of the body is the province of the 188 Yoga Shashtra

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moon and the back portion of the right side of the body is the province of the sun. lAbhAlAbhau sukhaM duHkhaM jIvitaM maraNaM tathA / vidanti viralAH samyagvAyusaMcAravedinaH / / 254 // Meaning: Only a few people having deep knowledge of the science of breath, can predict gain, loss, happiness, misery, life, and death. zrakhilaM vAyujanmedaM sAmarthyaM tasya jAyate / kartuM nADivizuddhi yaH samyag jAnAtyamUDhadhIH // 255 // Meaning: An intelligent person who has mastered the art of purifying the nadis can enjoy maximum benefits of any particular wind. The Nadis nAbhyabjakarNikArUDha kalAbindupavitritam / rephAkrAntaM sphurabhAsaM hakAraM paricintayet // 256 // / taM tatazca taDidvegaM sphuliGgAcizatAJcitam / recayetsUryamArgeNa prApayecca nabhastalam // 257 // amRtaiH plAvayantaM tamavatArya zanaistataH / candrAbhaM candramArgeNa nAbhipadma nivezayet // 258 // niSkramaM ca pravezaM ca yathAmAgaMmanAratam / kurvannevaM mahAbhyAso nADizuddhimavApnuyAt // 256 // catubhiH kalApakam Meaning: One should meditate on 'ha' accompanied with digit, dot, and letter 'ra' on the petal of the lotus in the region of the navel. Fifth Chapter 189

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This Rham (), which has the speed of lightning and emits hundreds of sparks, should be exhaled from the right artery called Surya nadi (Pingala) and imagined to have been shifted above in the etherial region. Then, this Rham should be sprinkled over with nectar and slowly brought down. Then, this Rham, which is now as cool and shining as the moon, should be deposited in the lotus of the navel having inhaled in through the Chandra-nadi (left artery, or Ida nadi). 1 Through this exercise of exhalation and inhalation continuosly for some time in the above mentioned manner, an earnest student of this practice purifies the nadis. saMpannAbhyAsa kauzalaH / arfsgarfafa 15: ghaTayedvAyuM faega1 azaqa1g gzotzazamizfa 1128011 puTayostatkSaNAdapi 260 // Meaning Intelligent people, after getting proficiency in the practice of purifying the nadis, will be able to change the nadi at will. dve eva ghaTike argeasu1qzi_arfznfufaosfa sAdhe ekasyAmavatiSThate / mArutaH / / 261 // Meaning Breath flows in one artery for one hour only and then it changes to another artery. This is repeated throughout the day. 190 Yoga Shashtra

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SaTzatAbhyadhikAnyAhuH sahastrANyekaviMzatim / ahorAtre nari svasthe prANavAyorgamAgamam // 262 / / Meaning : Twentyone thousand and six hundred exhalations and inhalations occur in one full day of twentyfour hours in a human being who is devoid of anxiety and ill health. mugdhadhIryaH samIrasya saMkrAMtimapi vetti na / tattvanirNayavArtA sa kathaM kartuM pravartate // 263 // Meaning : How can a dull witted man, who does not know even to change the breath from one artery to another, act to decide the character of the breath such as the Purandara, Varuna, Pavan, and Agni. pUritaM pUrakeNAdho-mukhaM hRtpadmamunmiSet / Urdhvazroto bhavettacca kumbhakena prabodhitam // 264 // prAkSipya recakenAtha karSedvAyaM hRdambajAt / Urdhvazroto pathagraMthi bhittvA brahmapuraM nayet // 26 // brahmarandhrAniSkramayya yogiikRtkutuuhlH| samAdhito'rkatUleSu vedhaM kuryAcchanaH zanaiH // 266 // muhastatra kRtAbhyAso mAlatImukulAdiSu / sthiralakSyatayA vedhaM sadA kuryAdatandritaH // 267 // daDhAbhyAsattataH kuryAdvedhaM varuNavAyunA / karpUrAgarukuSThAdigandhadravyeSu sarvataH // 26 // eteSu labdhalakSo'tha vAyusaMyojane paTuH / pakSikAyeSu sUkSmeSu vidadhyAvadhamudyataH // 269 // pataMGgaGgakAyeSu jAtAbhyAso mRgeSvapi / ananyamAnaso dhIraH saMcaredvijitedriyaH // 270 // Fifth Chapter 191

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atta*fmidy a fanfaarfrafal kurvIta saMkramaM pustopalarUpeSvapi krama t // 271 / / goa: 941 Meaning : The lotus of the navel faces downwards and contracts when the breath is filled inside through the puraka process (the act of filling the breath). That very lotus becomes blooming and faces upwards when the breath is suspended through the kumbhaka process. Therefore, first of all, the kumbhak process should be undertaken. Thereafter the breath should be stirred and should be made to move freely in that region. Then, it should be pushed upwards so as to urge it slowly to go to an aperture in the crown of the head, tearing apart the unbreakable knot on the way. Then, the yogis (experts in the science of breath), to satisfy curiosity, throw out the breath from the aperture in the crown of the head and make it settle on the cotton of the sunplant. This should be done repeatedly; that is to say, it should be taken to the aperture in the crown of the head and from there again to the cotton of the sun plant. The same thing should be done with the red flowers of other plants such as Yuthika etc. Having mastered this technique by continued practice, when the breath is moving in the Varuna circle, it should be pushed out from the aperture in the crown of the head and made to settle on fragrant objects such as the camphor, incense etc. Then, having become expert in making the breath settle on every such thing, one should try to make the breath settle in the bodies of small birds 192 Yoga Shashtra

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and beasts and ultimately on all objects, big and small, animate and inanimate. evaM parAsu deheSu jIvaddehapravezastu nocyate Meaning: In this manner, one should enter the body of a dead person through breath of the left artery. The subject of entering into the bodies of the living beings is not touched upon here on account of the fear of sin. pravizedvAmanAsayA / pApazaGkayA / / 272 / / Explanation brahmaraMdhraNa nirgatya pravizyApAnavartmanA / zritvAnAbhyambujaM yAyAt hRdambhojaM suSumNayA / / 1 / / tatra tatprANasaMcAraM nirundhyA bhijavAyunA / yAvaddehAttato dehI gataceSTo viniSpatet // 2 // tena dehe vinirmukte prAdurbhUtendriyakriyaH / vartteta sarvakAryeSu svadeha iva yogavit // 3 // dinArdhaM vA dinaM ceti krIDetparapure sudhIH / zranena vidhinA bhUyaH pravizedAtmanaH puraM // 4 // Meaning Getting out from the aperture of the crown of the head, one should enter the other's body through the anus and reach the lotus of the navel. From there onwards, one should go to the lotus of the heart. Here he should try to stop, by his own breath, the movement of the breath of the body he has entered. He should do this till the body he has entered becomes motionless and falls down on earth. The original soul leaves the body and the yogi may Fourth Chapter 193

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start movements as if he is making them through his own body. For half a day or even for a day the yogi may reside in that body and do all activities. Thereafter, the yogi may leave that body and re-enter his own body through the same process. Note-In st. no 272, the author has made a categorical statement that he is not going to say anything about the yogi's entry into the bodies of the living, because of the fear of sin. However he has tried to say something about this very topic in the above four stanzas in order that the subject may not remain untouched. krameNaivaM parapurapravezAbhyAsazaktitaH / vimukta iva nirlepaH svecchayA saMcareta sudhIH // 273 // Meaning: Thus, having acquired mastery in the art of entering other's body, an intelligent yogi can move about as he likes, becoming detached like a liberated soul. 194 Kou Yoga Shashtra

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SaSTha prakAza Sixth Chapter iha cAyaM parapura pravezazcitramAtrakRt / sidhyanna vA prayAsena kAlena mahatA'pi hi // 1 // Meaning : It is with the purpose of some wonderment that the art of entering other's bodies has been briefly described. It may or may not be acquired .even with hard practice for a long time. That is why those aspiring for liberation should not make such effort and waste time. jitvA'pi pavanaM nAnAkaraNaiH klezakAraNaiH / nADIpracAramAyattaM vidhAyApi vapurgatam // 2 // adhaddhayaM parapure sAdhayitvA'pi saMkramam / vijJAnakaprasaktasya mokSamArgoM na sidhyati // 3 // Meaning : Having mastered the breath through postures causing distress as also having brought under control the flowing of arteries inhabiting the body, one cannot attain liberation by becoming attached to such, usually unbelievable, sciences as that of entering other body. Sixth Chapter 195

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tannApnoti manaHsvAsthyaM prANAyAmaH kadarthitam / prANasyAyamane pIDA tasyAM syAccittaviplavaH // 4 // pUraNe kumbhane caiva recane ca parizramaH / cittasaMklezakaraNAn mukteH pratyUhakAraNam ||5|| Meaning Mind does not get stability if it is put to trouble through exercises of the breath because while controlling the breath the body also undergoes discomfort and distress, and this again becomes the cause of mental imbalance. Inhaling, suspending, and exhaling involve hard labour. This, on its part, produces grief; and the aggrieved state of mind really blocks the way to salvation. indriyaiH samamAkRSya viSayebhyaH prazAntadhIH / dharmadhyAnakRte tasmAn manaH kurvIta nizcalam || 6 || Meaning: Having well withdrawn the sense organs as well as the mind from the sense-objects, such as word, form, smell, taste, and touch (Shabda, Roop, Gandha, Rasa, and Sparsh) the intelligent men having extreme tranquility, should make the mind stable to employ it in religious activities. nAbhihRdayanAsAgra - bhAlabhra tAludRSTayaH sukhaM karNau zirazceti dhyAnasthAnAnyakIrtayan // 7 // Meaning: The navel, heart, tip of the nose, forehead, eye-brows, palate, eyes, mouth, ears, and head are the places to fix the mind on. 196 Yoga Shashtra

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eSAmekatra kutrApi sthAne sthApayato manaH / utpadyante svasaMvitterbahavaH pratyayAH kila // 8 // Meaning By focusing the mind for a pretty long time on one of the places mentioned before, many convictions and experiences arise. Sixth Chapter 0 197

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saptama prakAza Seventh Chapter dhyAnaM vidhitsA jJeyaM ca dhyAtA dhyeyaM tathA phalam / sidhyanti nahi sAmagrI vinA kAryANi kahi cit // 1 // Meaning : The meditator,the object of meditation, and its result, these three must first be known; because nothing can be achieved without collecting the required material. amuJcan prANanAzepi saMyamaikadhurINatAm / paramapyA'tmavatpazyan svsvruupaa'pricyutH||2|| upatApamasamprAptaH zItavAtAtapAdibhiH / pipAsuramarIkAri yogAmRtarasAyanam // 3 // rAgAdibhiranAkrAntaM krodhAdibhiradUSitam / prAtmArAmaM manaH kurvan nirlepaH sarvakarmasu // 4 // virataH kAmabhogebhyaH svazarIre'pi niHspRhaH / saMvegahRdayanirmagnaH sarvatra samatAM zrayan // 5 // narendre vA daridre vA tulyakalyANakAminaH / amAtrakaruNApAtraM bhavasaukhyaparAGmukhaH // 6 // sumeruriva niSkampaH zazIvAnandadAyakaH / samIra iva niHsaMgaH sudhiAtA prazasyate // 7 // SabhiHkulakam // Meaning : He can be called ideal meditator : Who adheres to character, even at the cost of his life. Who 198 Yoga Shashtra

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looks at others as if looking at his own self. Who is never grieved by heat, cold, and (stormy) winds. Who craves for tasting the elixir of yoga that makes one ageless and deathless. Who is never overpowered by attachment and aversion. Who is never sullied by anger, egoism, deceit, and greed. Who is not influenced, who is soul-based, who has abstained from the pleasures of the senses, who has no fascination for his own body even. Who is immersed in the lake of non-attachment. Who is equanimous towards every thing such as friends or foes, gold or sand, praise or censure. Who wishes good to a prince and pauper both, who is compassionate to all and sundry. Who has turned his back against the pleasures of the world. Who is as unshakable as the mountain Meru. Who is as cool as the moon; and who is lonely as the wind. piNDasthaM ca padasthaM ca rUpasthaM rUpavajitam / agaf eO991771? eqrafq1safam ga: 115 11 Meaning: The object of meditation is categorized into four kinds such as the one which is confined to body, to mystic syllables, to divine form, and to the formless; respectively called the Pindastha, Padastha, Roopastha and Roopatita. pArthivI syAdathAgneyI mArutI vAruNI tathA / tattvabhUH paJcamI ceti piNDasthe paJca dhAraNAH / / 9 / / Meaning Again, the Pindastha (physical) is formed of the five thought processes based on the elements called earth, fire, wind, water and plasma. Seventh Chapter 199

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tiryag lokasamaM dhyAyet kSIrAbdhiM tatra cAmbujam / sahasrapatraM svarNAbhaM jambudvIpasamaM smaret // 10 // tatkesarataterantaH sphuratpiGgaprabhAJcitAm / svarNAcalapramANAM ca kaNikAM paricintayet // 11 // zvetasiMhAsanA''sInaM karmanirmUlanodyatam / prAtmAnaM cintayettatra pArthivI dhAraNetyasau // 12 // triiivazeSakam / / Meaning : Imagine an ocean of milk as broad and long as the world in which we live. Imagine that there is in it a thousand-petalled lotus having the expanse of the Jambudvipa, which is of one lac yojanas. In the centre of the lotus imagine that there are filaments amongst which there is one petal which is yellow and has the magnitude of the Meru mountain. Imagine that there is on that petal a throne in which you yourself are seated annihilating the karmas. This is called the thought-process based on the element of earth. vicintayettathA nAbhau kamalaM SoDazacchadam / kaNikAyAM mahAmantraM pratipatraM svarAvalIm // 13 // rephabindukalAkAntaM mahAmantre yadakSaram / tasya rephAdviniryAntI zanairdhUmazikhAM smaret // 14 // sphuliMgasantati dhyAyet jvAlAmAlAmanantaram / tato jvAlAkalApena dahetpadma hRdi sthitam // 15 // tadaSTakarmanirmANa-maSTapatramadhomukham / dahatyeva mahAmantra-dhyAnotthaH prabalAnalaH // 16 // tato dehAna bahiAyet vyasra vahnipuraM jvalat / lAJchitaM svastikenAnte vahnibIjasamanvitaM // 17 // 200 Yoga Shashtra

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dehaM padma ca mantrAci-rantarvahnipuraM bahiH / kRtvA'zu bhasmasAcchAmyet syAdAgneyoti dhAraNA // 18 // Meaning : In the same manner as referred to above, imagine a sixteen-petalled lotus in the navel. In the centre put Arham and on each of the sixteen petals put a (31), aa (37), i (5), ee ($), u (3), oo (3), r (FE), rr (FE), Ir (T), Irr (ET), e (5), ai (!), o (31), au (377), am (), and ah (37:). So also imagine an eight petalled lotus in the heart. Put on each of the petal knowledge obscuring karma, perception-obscuring karma, pain inflicting karma, illusory karma, age determining karma, fame-determining karma, status determining karma, and inhibiting-karma, called jnanavaraniya, darsanavaraniya, vedaniya, mohaniya, ayusya, nama, gotra, and antaraya respectively. Imagine that the face of the lotus is drooping downward. Imagine that there is a spark of fire surrounded by smoke and emitted slowly from the Ref () of that Rham (. Then imagine that you are burning the eight types of karmas placed on those eight petals in the flames coming out from that Arham (378). Then imagine that there is a three-cornered heap of fire outside your body, characterized by the sign of swastika and by r which represents the element of fire. Then one should imagine that he is burning away all the eight types of the karmas as well as his own body with the help of both the types of fire, internal and external. Then he should be tranquil for ever. This is called the thought process based on the element of fire. Seventh Chapter 201

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tatastribhuvanA''bhogaM pUrayantaM samIraNam / cAlayantaM girInabdhIn kSobhayantaM vicintayet // 19 // tacca bhasmarajastena zIghramuddhya vAyunA / dRDhAbhyAsaH prazAnti ta mAnayediti mArutI // 20 // oceans. Meaning: Then, one should imagine a fierce wind that fills the gaps of the empty spaces of all the three worlds, shakes the mountains, and agitates the He should bring that fierce wind to a tranquil condition having first employed it to cleanse the heap of ashes left after the body and the eight types of karmas have been burnt by the thought-process based on the element of fire, refered to earlier. 202 smaredvarSAtsudhAsAraM dhanamAlAkulaM nabhaH / tato'rdhendusamAkrAntaM maNDalaM vAruNAMkitam // 21 // nabhastalaM sudhAmbhobhiH plAvayet tatpuraM tataH / tadrajaH kAyasambhUtaM kSAlayediti vAruNI // 22 // Meaning: Imagine the sky showering nectrine rain and having a multitude of clouds. Then remember Vam (a) which is the mystic syllable governing the element of water and which is formed of the crescent and a dot. Then visulize that with the nectar like water produced by the sacred syllable Vam (Rs) the ashes of the body and karmas, spread over the whole expanse of the sky, is being washed away. After this, pacify the water element. This is called the thought process belonging to the element of water. Yoga Shashtra

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saptadhAtuvinAbhUtaM pUrNenduvizadadyutim / sarvajJakalpamAtmAnaM zuddhabuddhiH smarettataH // 23 // tataH siMhAsanAruDhaM sarvAtizayabhAsuraM / vidhvastAzeSakarmANaM kalyANamahimAnvitam // 24 // svAGgagarbha nirAkAraM saMsmarediti tattvabhUH / sAbhyAsa iti piNDasthe yogI zivasukhaM bhajet // 25 // Meaning : Having applied these four thought processes to the act of meditation, one should concentrate on his soul, now free of the seven basic constituents of body, having splendour of full-moon, and resembling an omniscient. Thereafter one should visualize his soul as seated on 1 throne shining with all the excellences, having the benevolent glory that destroyes all the karmas, and is formless. This is the thought-process concerning the fundamental reality. The yogi who uses this method of meditation, called Pindastha, enjoys the eternal bliss of emancipation. prazrAntamiti piNDasthe kRtAbhyAsasya yoginaH / prabhavanti na duvidyA mantramaNDalazaktayaH // 26 // zAkinyaH kSudrayoginyaH pizAcAH pizitAzinaH / trasyanti tatkSaNAdeva tasya tejo'sahiSNavaH // 27 // duSTAH karaTinaH siMhAH zarabhAH pannagA api / jighAMsavo'pi tiSThanti stambhitA iva dUrataH // 28 // tribhivizeSakam // Meaning : Thus, a yogi who daily and constantly practices this type of Pindastha meditation, is never Seventh Chapter 203

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affected by wicked spells, harmful lores, and evil means and modes. The devils, goblins, witches, demons, and meat eaters cannot tolerate the lustre, the aura of this yogi and are instantly subdued. Moreover, violent elephants, lions, octopeds and snakes remain at a distance form such yogi. 204 Yoga Shashtra

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aSTama prakAza Eighth Chapter yatpadAni pavitrANi samAlambya vidhIyate / tatpadasthaM samAkhyAtaM dhyAnaM siddhAntapAragaiH // 1 // Meaning: Meditation that is performed with the help of sacred mystic syllables, words, or phrases has been described by the well versed in scriptures as Padastha dhyan. ta SoDazapatrAdaye nAbhikandagatAmbuje / svaramAlAM yathApatraM bhramantIM paricintayet // 2 // catuvizatipatraM ca hRdi padma sakaNakam / varNAnyathAkramaM tatra cintayetpaJcaviMzatim // 3 // vaktrAbje'STadale varNASTakamanyattataH smaret / saMsmaran mAtRkAmevaM syAchzrutajJAnapAragaH // 4 // Meaning: One should imagine on each petal of a sixteen-petal lotus situated in the region of the navel, one vowel each out of the sixteen vowels (a, aa, i, ee, u, oo, r, rr, lr, irr, e, ai, o, au, am, ah). On each petal of the twenty four petal lotus located in the heart, one consonant each out of the twenty four consonants (e.g. ka, kha, ga, gha, na, cha, chha, ja, jha, yan, ta (Ta), tha (Tha), da (Da), dha (Dha), na (Na), ta (ta), Eighth Chapter 205

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tha (tha), da (da), dha (dha), na (na), pa, pha, ba, bha) and ma on the central filament. On each of the eight petals of the eight-petal lotus located in the mouth, one should imagine ya, ra, la, va, sha (za), sha (Sa), sa (sa), and ha. He, who meditates on the alphabet like this, becomes the master of the scriptures. dhyAyato'nAdisaMsiddhAn varNAnetAnyathAvidhi / naSTAdiviSayajJAnaM dhyAturutpadyate kSaNAt // 5 // Meaning : Meditating in the prescribed manner on the alphabet, that is self evident since time immemorial, one soon acquires all knowledge of the things sunk in oblivion. athavA nAbhikandASaH padmamaSTadalaM smaret / svarAlikesaraM ramyaM vargASTakayutairdalaH / / 6 / / dalasandhiSu sarveSu siddhastutivirAjitam / dalAgeSu samagreSu mAyApraNavapAvitam / / 7 // tasyAntarantimaM varNamAdyavarNapuraskRtam / rephAkAntaM kalAbinduramyaM prAleyanirmalam // 8 // ahamityakSaraM prANaprAntasaMspazi pAvanam / hrasvaM dIrgha plutaM sUkSmamatisUkSma tataH param // 6 // granthIna vidArayannAbhikaNThahRdghaNTikAdikAn / susakSmadhvaninA madhyamArgayAyi smarettataH // 10 // atha tasyAntarAtmAnaM plAvyamAnaM vicintayet / bindutaptakalAniryatkSIragaurAmRtomibhiH // 11 / / tataH sudhAsaraHsUta- SoDazAbjadalodare / prAtmAnaM nyasya patreSu vidyAdevIzca SoDazaH // 12 // 206 Yoga Shashtra

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sphurat sphttikbhnggaarkssrtkssiirsitaamRtH| AbhirAplAvyamAnaM svaM ciraM citte vicintayet // 13 // prathAsya mantrarAjasyAdhiyaM parameSThinam / arhantaM mUrddhani dhyAyet zuddhasphaTikanirmalam // 14 // saddhayAnAvezataH so'haM so'hmityaa''lpnmuhH| niHzaMkamekatAM vidyAdAtmanaH paramAtmanA // 15 // tato norAgamadveSa-mamohaM sarvazinam / surAcyaM samavasRtau kurvANaM dharmadezanAm // 16 // dhyAyanAtmAnamevetthamabhinnaM paramAtmanA / labhate paramAtmatvaM dhyAnI nirdhUtakalmaSaH // 17 // dvAdazabhiH kulakam // Meaning : Imagine an eight petal lotus below the region of the navel. On the first petal place the sixteen vowels. On each of the seven remaining petals, place one each of the seven groups of consonants referred to in the earlier stanzas. On each of the eight intervening spaces between the petals, place Hrim (hI) the syllable symbolising eulogy to the liberated. On the tips of the petals, place 'Om Hrim'. In the centre of the lotus, place arham (aha); white as snow and that purifies the mind on mere utterance. This arham should first be uttered fast in the mind; then protracted, then short, and lastly subtle. Then the sound ( Nada ) should be concieved to be entering the glands near the navel, the heart, the throat and moving further with decreasing intensity. Then it should be imagined as if the soul is immersed in waves of milky white Eighth Chapter 207

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nectar coming out of the digit fired by the focus of the sound. Then, imagine a lake of nectar and place the soul on the sixteen-petalled lotus coming out of that lake. Meditate that sixteen goddesses of wisdom adorn the sixteen petals. Then meditate for a long time that the milky white nectar dripping out of a brilliant crystal pitcher is being sprinkled over the soul. There after meditate on Arham, the crystal clear first syllable of the holiest of mantras. Then with the increasing intensity of meditation, and mentally repeating the word Soham, Soham, non-stop, one should experience his soul fusing with the super soul. Then he should think that he is inseperable from the pure soul, the omniscient devoid of attachment, aversion, and illusion, adored by gods, and preaching in the religious assemblage (the Samavasarana). In this manner, the meditator attains the state of liberation destroying all the Karmas. 208 yadvA mantrAdhipaM dhImAn UrdhvA'dhorephasaMyutam / kalAbindusamAkrAMtamanAhatayutaM tathA / / 18 / kanakAmbhojagarbhastha sAndracandrAMzu nirmalam / gagane saJcarataM ca vyApnuvantaM dizaH smaret / / 16 / / tato vizantaM vaktrAbje bhramantaM bhrUlatAntare / sphurantaM netrapatreSu tiSThantaM bhAlamaNDale // 20 // niryAntaM tAlurandhreNa sravantaM ca sudhArasam / spardhamAnaM zazAMkena sphurantaM jyotirantare // 21 // saJcarantaM nabhobhAge yojayantaM ziva zriyA / sarvAvayavasampUrNa kumbhakena vicintayet // 22 // paJcabhiH kulakam // Yoga Shashtra

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Meaning: Or meditate on Arham the supreme Mantra, made up of the ref (), digit and dot (*), accompanied with the Anahata and remaining in the golden lotus, pure as moon-light radiating in all directions in the space. The wise yogis should then meditate, with suspended breath, as if this pure syllable is entering the lotus like mouth, moving in the eye-brows, throbbing in the eyes, staying in the forehead, coming out from the hole of the palate, shedding nectar, competing with the moon in brightness, shining in the midst of stars, radiating in the sky and uniting the meditator with the goddess of emancipation, and perfectly formed. It is said: prakArAdi hakArAntaM rephamadhyaM sabindukam / tadeva paramaM tattvaM yo jAnAti sa tattvavit // Meaning: Arham that begins with a (3), ends in h() and has ref ("), digit and dot (*) in the middle, is the ultimate reality. One who knows this, knows the supreme truth. aziazafaz dini aza carafa fegt: 1 aaa1a-aeaeqqqgfmeflgqfagsa Meaning: Goddess of emancipation in the form of ultimate-bliss comes to one who meditates on this ultimate reality called Arham with deep concentration. Eighth Chapter // 23 // 209

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rephabindukalAhInaM zubhraM dhyAyettato'kSaram / tatosnakSaratAM prAptamanuccAryaM vicintayet // 24 // Meaning: Or meditate on a mere 'ha' as a luminous thing but bereft of ref, digit and dot. Then meditate further on it as if it has no syllables and is unutterable. nizAkarakalAkAraM sUkSmaM bhAskarabhAsvaram / anAhatAbhidhaM devaM visphurantaM vicintayet / / 25 / / tadeva ca kramAtsUkSmaM dhyAyedvAlAgrasannibham / kSaNamavyaktamIkSeta jagajjyotirmayaM tataH / / 26 / / Meaning: Ponder over the 'ha' as if it were a god called Anahata, has no letters and no utterability, is as tiny as the digit of the moon and is as shining as the sun and also pulsating. Then, go further and meditate over it as if it is as minute as the tip of a hair. Still go further and meditate as if the whole world is unmanifest and aural. pracyAvyamAna saMlakSyAdalakSye dadhataH sthiraM / jyotirakSayamatyakSamantarunmIlati kramAt / / 27 / / iti lakSyaM samAlambya lakSyabhAvaH prakAzitaH / niSaNNamanasastatra sidhyatyabhimataM muneH // 28 // Meaning Then shift slowly from the tangible and focus on that which is intangible. After some time an inner light, that is beyond the physical senses and unending, will appear. In this manner, progress 210 Yoga Shashtra

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is made from tangible to intangible and the sages who are perfect in this type of meditation get what they want. tathA hRtpadmamadhyasthaM zabdabrahmakakAraNam / svaravyaJjanasaMvItaM vAcakaM paramesThinaH // 36 // mUrddhasaMsthitazItAMzukalAmatarasaplutam kumbhakena mahAmantraM praNavaM paricintayet // 30 // Meaning : Also, one should meditate, with suspended breath, on 'Om' which is the sole cause of the Shabda Brahma (the Sound-eternal), which envelopes the five Divine-ones along with all vowels and consonants, and which is saturated with the nectar oozing from the digit of the moon contained in the head. pItaM stambhe'ruNaM vazye kSobhaNe vidrumaprabham / kRSNaM vidveSaNe dhyAyet karmaghAte zaziprabham // 31 // Meaning : One should meditate on Om with yellow-colour for paralysing; with red-colour for hypnotising; with coral colour for provoking; with black-colour for antagonising and with moon-like colour for destroying the Karmas. tathA puNyatamaM mantraM jagatritayapAvanam / yogI paJcaparameSThinamaskAraM vicintayet // 32 // Meaning : More over, the yogis should specially meditate on the purest of mantras the Pancha-parmesthi Namaskar Mantra, the absolver for the three worlds. Eighth Chapter 211

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aSTapatre sitAmbhoje kaNika yAM kRtasthitim / prAdyaM saptAkSaraM mantraM pavitraM cintayettataH // 33 // siddhAdikacatuSkaM ca dipatreSu yathAkramam / cUlApAdacatuSkaM ca vidipatreSu cintayet // 34 // trizuddhayA cintayaMstasya zatamaSTottaraM muniH| bhujAnopi labhetaiva caturthatapasaH phalam // 35 // evameva mahAmantraM samArAdhyeha yoginaH / trilokyApi mahIyante'dhigatAH paramAM zriyam // 36 // kRtvA pApasahasrANi hatvA jantuzatAni ca / amuM mantraM samArAdhya tiryaMco'pi divaM gatAH // 37 // gurupaJcakanAmotthA vidyA syAt ssoddshaakssrii| japan zatadvayaM tasyAzcaturthasyApnuyAtphalam // 38 // zatAni trINi SaTavaNaM catvAri caturakSarama / paJcavarNa japan yogI caturthaphalamaznute // 39 / / Meaning : Imagine a white, eight-petal lotus. Put in its centre the purifying seven-syllabled first stanza Namo Arihantanam (Obeisance to Arihantas). Put the later four-stanzas on the eastward, southward, westward and northward petals respectively (Namo Siddhanam, Namo Ayariyanam, Namo Uvajjhayanam, Namo Loe Savvasahunam). Put the last four stanzas on the diagonal petals. One who recites this excellent Panch Parmeshthi Mantra one hundred and eight times, with purity of mind word, and action gets the merit of one full fast, though he may be eating all along. 212 Yoga Shashtra

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The yogis who have acquired spiritual wealth through proper practice of this Maha Mantra are revered by the people of the three worlds. Even the animals who committ thousands of sins and kill hundreds of living beings have achieved heavenly existence by right practice of this Maha Mantra. A mystic formula evolved out of these sixteen letters (Namah, Arihanta, Siddha, Ayariya, Uvajjhaya and Sahu) entitles one to the merit earned by one full fast, if repeated two hundred times. The yogi, who recites three hundred times the six-lettered mystical formula (Arihant Siddha), five hundred times the five-lettered mystical formula (Asiusa), and four hundred times the four-lettered mystical formula (Arihant), acquires the merit earned through one fast. pravRttiheturevaitadamISAM kathitaM phalam / phalaM svargApavargoM tu vadanti paramArthataH // 40 // Meaning : The fruit of the recitation of this mystical formula which has been described as one fast, is with the view to inspire the novices or the unlettered; but the wise say that it is capable of entitling one to heavenly existence or even absolu tion. Eighth Chapter 213

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qsaaqiqat qsa azar fadigar gara i OETFUHIAI BAA saras fazeufa 11 8? 11 Meaning: The five-lettered mystical spell, lore, or formula taken from the canon Vidya-Pravada, if constantly chanted, is able to remove the worldly distress and discomfort. (Hram, Hrim, Hrum, Hraum, Hrah, Asiausa namah). 1 maGgalottamazaraNapadAnya'vyagramAnasaH catuHsamAzrayANyeva smaran mokSaM prapadyate // 42 // Meaning: If the sacred formula evolved out of the association of Arihanta, Siddha, Sadhu and Dharma with the three words: Mangala, Uttama, and Sharan is repeatedly remembered with concentration, results in emancipation (Arihanta Mangalam, Siddha Mangalam, Sahu Mangalam, Kevalipannatto Dhammo Mangalam; Arihanta Loguttama, Siddha Loguttama, Sahu Loguttama, Kevalipannatto Dhammo Loguttamo; Arihante Saranam Pavajjami, Siddhe Saranam Pavajjami, Sahu Saranam Pavajjami, Kevalipannat Dhammam Saranam Pavajjami). muktisaukhyapradAM dhyAyedvidyAM paJcadazAkSarAm / sarvajJAbhaM smaranmantraM sarvajJAnaprakAzakam / / 43 / / ara a ofsazcoza_9918_ada: 8A: 1 AH AqqAI AIro adna fanfa 0: 11 88 11 Meaning: The fifteen lettered sacred lore or formula should be remembered: Om Arihante Siddha Sayogi Kewali-Swaha and the Mantra as enlightening 214 Yoga Shashtra

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as the omniscienst should also be remembered : Om Shrim Hrim Arham Namah. These are as potent as the Omniscient himself. No one can describe there miraculous capacities completely. yadIccheda bhavadAvAgneH samucchedaM kSaNAdapi / smarettavA''dimantrasya varNasaptakamAdimam // 45 // Meaning : If you wish to extinguish the fire of worldly existence, meditate on the first seven letters of the first mantra Namo Arihantanam. paJcavaNaM smarenmantraM karmanirghAtakaM tthaa| varNamAlAJcitaM mantraM dhyAyet sarvAbhayapradam // 46 // Meaning : One should meditate upon the five letter mantra Namo Siddhanam in order to destroy the eight types of karma. To remove all fears one should chant the mantra Om Namo Arhate Kevaline Paramayogine, Visphuraduru shukla dhyanagni nirdagdha karma vijaya praptanantachatushtayaya saumyaya, shantaya, mangala varadaya, ashtadashadoshara-hitaya, svaha. dhyAyet sitAbjaM vakrAntaraSTavargI dalASTake / OM namo prarahaMtANamiti varNAnapi kramAt // 47 // kesarAlI svaramayIM sudhAbinduvibhUSitAm / kaNikAM kaNikAyAM ca candrabimbAtsamApatat // 48 // saJcaramANaM vaktreNa prabhAmaNDalamadhyagam / sudhAdIdhitisaMkAzaM mAyAbIjaM vicintayet // 49 // tato bhramantaM patreSu saJcarantaM nmstle| dhvansayantaM manodhvAntaM sravantaM ca sudhArasam // 50 // Eighth Chapter 215

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tAlurandhreNa gacchantaM lasantaM bhrUlatAntare / trailokyA'cintyamAhAtmyaM jyotirmayamivAdbhutam // 51 // 216 ityamuM dhyAyato mantraM puNyamekAgramAnasam / vAGmanomalamuktasya zrutajJAnaM prakAzate // 52 // mAsaiH SaDbhiH kRtAbhyAsaH sthirIbhUtamanAstataH / niHsarantoM mukhAmbhojAcchikhAM dhUmasya pazyati // 53 // saMvatsaraM kRtAbhyAsastato jvAlAM vilokate / tataH saJjAtasaMvegaH sarvajJamukhapaGkajam // 54 // tataH / sphuratkalyANamAhAtmyaM sampannAtizayaM bhAmaNDalagataM sAkSAdiva sarvajJamIkSate // 55 // saMjAtanizcayaH / tataH sthirIkRtasvAntastatra muktvA saMsArakAntAramadhyAste siddhimandiram // 56 // dazabhiHkulakam Meaning: In the mouth one should imagine an eight petal lotus. On each of its petals, each of the eight groups of sounds a, k, ch, t, t, p, y, s (a, ka, ca, Ta, ta, pa, ya, za) should be placed. Each of the eight letters comprising Namo Arihantanam should also be placed on each petal. On all the four sides of the central filament all the sixteen vowels beginning with A, Aa etc. should be accommodated; four on each. Imagine the centre to be adorned with drops of nectar, and containing Hrim, resembling the splendour of the moon. Scriptural knowledge appears in the mind that along with speech has been purged of all impurities, after having meditated upon the mantra Om Namo Arihantanam. During meditation one should imagine this mantra to be moving in all the eight Yoga Shashtra

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petals, one by one; to be roaming in the vast expanse of the space; to be wiping out all the mental impurities; to be shedding nectar; to be going out from the hole of the palate; to be shining in the eyes; and possessing incalculable power and unique splendour. Practicing this with a stable mind constantly for six months, the meditator is able to see columns of smoke and flames coming out from the mouth. Thereafter, as a result of deeply cultivated detachment, he is able to visualize the face of the Omniscient. Then, progressing further, he comes face to face with the omniscient centred in the circle of aura, possessed of all excellence, auspiciousness, and greatness. In the end, he enters the temple of emancipation, traversing the jungle of worldly existence with firmness of mind, being fully convinced of the pure and powerful nature of the Omniscient. zazibimbAdivodbhUtAM stravantImamRtaM sadA / vidyAM kSvImiti bhAlasthAM dhyAyetkalyANakAraNam // 57 // Meaning : One should meditate on the holy vidya called Ksim (at) which is born out of the lunar disc that is shedding embrosia without a break, and which is the sole paramount source of welfare. kSIrAmbhoviniryAntIM plAvayantI sudhAmbubhiH / bhAle zazikalAM dhyAyet siddhisopAnapaddhatim // 58 // Meaning : The digit of the moon, rising out of the milky ocean, sprinkling the world with the water of nectar and which is as if it were the ladder with which Eighth Chapter 217

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to climb to the palace of emancipation, should be contemplated. asyAH smaraNamAtreNa truTaghadbhavanibandhanaH / prayAti paramAnandakAraNaM padamadhyayam / / 59 / / Meaning By a mere recollection of the above described digit of the moon, the karmas which are the cause of the worldly existence are removed and the meditator is eventually led to final liberation, which is the cause of eternal bliss. nAsAgre praNavaH zUnyamanAhatamiti trayam / dhyAyan guNASTakaM labdhvA jJAnamApnoti nirmalam // 60 // Meaning: One, who meditates over omkara (OM) zero, and anahat (ha) on the tip of the nose, acquires pure knowledge, having first achieved eight extraordinary powers such as the Anima (the power to become as small as the atom) etc. 218 zaMkhakundazazAMkAbhAMstrInamUn samagra viSayajJAnaprAgalbhyaM Meaning One who meditates on pranava (Om), zero (Shunya), and ha ( Anahata); that are as white coloured as the conch shell, the Muchakunda flower, and the moon; becomes master of all the branches of human knowledge. dhyAyataH sadA / dhyAyataH jAyate nRNAm / / 61 / / dvipArzva praNavadvandvaM prAntayomayayAvRtam / soshaM madhye'dhimUrddhAnaM graha mlIkAraM viJcitayet // 62 // Meaning: One should imagine in the mind and meditate that there are two Omkaras on two sides, the Yoga Shashtra

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extremes of which have been covered by two Hrimkaras (hI). In between these Hrimkaras, put So (so) and Ham (ha). Again between So and Ham, put Hamlim (Erat); it will be like this : Hrim, Om, Om, So, Hamlim, Ham, Om, Om, Hrim. kAmadhenumivA'cintyaphalasampAdanakSamAm / anavadyAM japedvidyAM gaNabhRdvadanodgatAm / / 63 // Meaning : Then, the mystical formula expounded by the Ganadharas, that is as wish yielding as the Kamadhenu (the celestial cow) and is spotless, should be recited. The formula is : Om (OM), Jogge (jogge), Magge (magge), Tatthe (tatthe), Bhue (bhUye), Bhavve (bhavve), Bhavisse (bhavisse), Ante (ante), Parakkhe (parakkhe), Jinaparve (jina pArave), Svaha (svAhA). Sar3akoNe'praticakre phaDiti pratyekamakSaram / savye nyase dvicanAya svAhA bAhya 'pasavyataH // 64 // bhUtAntaM bindusaMyukta tanmadhye nyasya cintayet / namo jiNANamityAdyairoM pUrveSTayebahiH // 65 // Meaning : Imagine a six cornered mystical diagram In all the six corners, each letter of Apratichakre-phat (apraticakre-phaTa) should be placed in the running order in its interior. Outside the diagram in each of the six corners each letter of Vichakraya-phat (vicakrAya-phaTa) should be placed. Then, the outside circle should be filled up with Om Namo Jinanam, Om Namo Ohijinanam, Om Namo Paramohijinanam, Om Namo Savvohijinanam, Om Namo Anontohijinanam, Om Namo Kutthabuddhinam, Om Namo Eighth Chapter 219.

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Bijabuddhinam, Om Namo Padanusarinam, Om Namo Sambhinnasoanam, Om Namo Ujjumainam, Om Viulamainam, Om Namo Dasapuvvinam, Om Namo Choddasapuvvinam, Om Namo Atthangamahanimittakusalanam, Om Namo Viuvvanaiddhipattanam, Om Namo Vijjaharanam, Om Namo Charananam, Om Namo Panhasamananam, Om Namo Agasagaminam, Om Jhraum, Shrim, Hrim, Dhriti, Kirti, Vvaddhi, Lakshmi, Svaha.. (OM namo jiNANaM, OM namo ohijiNANaM, OM namo paramohijiNANaM, OM namo savvohijiNANaM, OM namo aNaMtohijiNANaM, OM namo kubuddhINa, OM namo bIjabUddhINaM, OM namo padAnusArINa, OM namo saMbhinnasoANaM, OM namo ujjumaINaM, OM namo viulamaINaM, OM namo dasapUvINaM, OM namo coddasapuvvINaM, OM namo alaiMgamahAnimittakusalANaM, OM namo viuvaNaiDhipattANaM, OM namo vijjAharANaM, OM namo cAraNANaM, OM namo panhasamaNANaM, OM namo AgAsagAmINaM, OM jhauM, hro, dhati, kItti, buddhi, lakSmI, svAhA / ) Then Om Namo Arihantanam Hram svaha (== namo arihaMtANaM hrA~ svAhA), Om Namo Siddhanam Hrim svaha (OM namo siddhANaM hrI svAhA), Om Namo Ayariyanam Hrum svaha (OM namo AryArayANam hra svAhA), Om Namo Uvajjhayanam Hraum svaha(OM namo uvajjhAyANaM hrau svAhA), and Om Namo Loe Savvasahunam Hrah svaha (OM namo loe savva-sAhaNaM hraH svAhA) should be imagined to have been placed on each of the five fingers beginning with the thumb of the hand respectively. Then Omkara should be placed in the centre of the mystical, diagram. Then one should meditate on that mystical diagram imagined to have been placed in the intervening spaces between east, south, and west. 220 Yoga Shashtra

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aSTapatrembuje dhyAyedAtmAnaM dIptatejasam / praNavAdyasya mantrasya varNAn patreSu ca kramAt // 66 // pUrvAzA'bhimukhaM pUrvamadhikRtyA''dibhaNDalam / ekAdazazatAnya'STAkSaramantra japettataH // 67 // Meaning : One should imagine one's own luminous soul residing in the eight petal lotus. Then on the petal pointing to the east the first letter Om of the mystical mantra 'Om Namo Arihantanam' should be placed, the second letter 'Na' on the petal between east and south, so on and so forth till the last letter 'Nam' is on the eighth petal that is between north and east. Then this eight lettered Mantra should be meditated upon for one thousand and onehundred times. pUrvAzAnukramAdevamUhizyA'nyadalAnyapi / aSTa rAtraM japedyAgI sarvapratyUhazAntaye // 68 // aSTa rAtre vyatikAnte kamalasyAntarvatinaH / nirUpayatti patreSu varNAnetAnanukramam // 69 // bhISaNAH siMhamAtaGgarakSaHprabhRtayaH kSaNAt / zAmyanti vyantarAzcA'nye dhyAnapratyUhahetavaH // 70 / / Meaning : The meditating person should meditate in this nanner for eight days this eight lettered mysiical mantra to remove all the odds and obstacles. In the aforesaid manner, when eight days have passed, the meditator will be able to actually see the eight letters of the mystical spell "Om Namo Arihantanam" placed on each of the eight petals. Eighth Chapter 221

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Noticing those letters produces so much strength that the terrific lions, elephants, giants, demons, goblins, and serpents etc. causing distraction in the programme of meditation, are brought to book. mantra: praraNava pUrvIyaM phala maihikamicchubhiH / dhyeyaH praNavahInastu nirvANapadakAMkSibhiH // 71 // Meaning: Those desirous of the worldly happiness should meditate on the mystical spell with Om in the beginning and those who want emancipation should meditate without Om. 222 cintayedanyamadhyenaM mantraM kamaghazAntaye / smaret sattvopakArAya vidyAM tAM pApabhakSiNIm / / 72 / / prasIdati manaH sadyaH pApakAluSyamujjhati / prabhAvA'tizayAdasyA jJAnadIpa: prakAzate ||73 // jJAnavadbhiH samAmnAtaM vajrasvAmyAdibhiH sphuTam / vidyAvAdAtsamuddhRtya bIjabhUtaM zivazriyaH // 74 // janmadAvahutAzasya prazAntinavavAridam / gurupadezAdvijJAya siddhacakraM vicintayet // 75 // Meaning: For the total annihilation of the aggregate of the karmas one should meditate on yet another mantra which is as follows:-Shrimad rishabhadi Vardhamanantebhyo Namah (zrImad RSabhAdi vardhamAnAntebhyo namaH ) . For doing good to the people one should meditate on the sin-consuming mystical formula which is as follows-Om Arhanmukhakamalavasini papatmakshayamkari srutajnanajwala sahasra jvalite Sarasvati matpapam han han daha daha Yoga Shashtra

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ksham kshim kshoom kshaim kshaum kshah kshiradhavale amrita sambhave vam vam hoom hoom svaha. ( OM arhamukhakamalavAsini pApAtmakSayaMkari zrutajJAnajvAlAsahasrajvalite sarasvati matpApaM hana hana daha daha kSAM kSIM kSU kSa kSa kSa kSaH kSIradhavale amRtasaMbhave vaM vaM hUM hUM svAhA / Due to the excellent effect of the above mentioned mystical formula, the mind is immediately delighted, the damaging nature of the sins is removed and the lamp of knowledge begins to shine. Taking from the Vidyapravada (a chapter from the twelfth canonical work called Dristivada) the wise and intelligent monks like Vajrasvami and others thought the circle of the Siddhas (Siddhacakra) to be the seed of emancipation, and a water bearing cloud capable of quelling the fire of continued re-births. This circle of the Siddhas should always be learned from the guru and meditated upon for the destruction of Karma. nAbhipadma sthitaM dhyAyedakAraM vizvato mukham / sivarNa mastakAmbhoje zrAkAraM vadanAmbuje // 76 // ukAraM hRdayAmbhoje sAkAraM kaNThapaGkaje / sarvakalyANakArINi bIjAnyanyAnyapi smaret ||77 || zrutasindhusamudbhUtamanyadapyakSaraM padam / prazeSaM dhyAyamAnaM syAnirvANapada siddhaye // 78 // Meaning : Imagine all pervading 'a' ( a ) in the lotus of the navel; 'si ' (si) in the head ; 'aa' ( A ) in the lotus in the mouth ; 'u' ( u ) in the lotus of the cardiac region; and 'sa' (sA) in the throat. Other Eighth Chapter 223

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syllables, good and auspicious should also be remembered. Meditating over the other syllables, phrases, etc. collected from the ocean of the canons becomes the cause of liberation. vItarAgo bhavedyogI yatkicidapi cintayan / tadeva dhyAnamAmnAtamato'nye granthavistarAH // 79 // evaM ca mantravidyAnAM varNeSu ca padeSu c| vizleSaH kramazaH kuryAllakSmIbhAvopapattaye // 8 // Meaning : Meditation, in the real sense of the ierm, is that which results in detachment for the meditator through the contemplation of any phrase, sentence or words; everything else is unnecessary elaboration of the scriptural works. iti gaNadharadhuryAviSkRtAduddhRtAni, pravacanajalarAzestattvaratnAnyamUni / hRdayamukuramadhye dhImatAmullasantu, pracitabhavazatotthaklezani zahetoH // 8 // Meaning : May the gems in the form of elemental realities, brought to light by the Ganadharas from the ocean in the form of the canons, shine in the mirror of hearts of the intelligent people and destroy the distress produced in course of hundreds of births. 224 Yoga Shashtra

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navama prakAza Ninth Chapter mokSazrIsammukhInasya vidhvastAkhilakarmaNaH / caturmukhasya niHzeSabhuvanA'bhayadAyinaH / 1 // indumaNDalasaGkAzacchatratritayazAlinaH / lasadbhAmaNDalAbhogaviDambitavivasvataH // 2 // divyadundubhinirghoSagItasAmrAjyasampadaH raNadvirephajhaGkAramukha rA'zokazobhinaH // 3 // siMhAsananiSaNNasya vIjyamAnasya caamraiH| surAsuraziroratnadIptapAdanakhAteH . // 4 // divyapuSpotkarA''kIrNasaMkIrNapariSadbhuvaH / / utkandharamRgakulaiH pIyamAnakaladhvaneH // 5 // zAntavairebhasiMhAdisamupAsitasannidheH / prabhoH samavasaraNasthitasya parameSThinaH // 6 // sarvAtizayayuktasya kevalajJAnabhAsvataH / arhato rUpamAlambya dhyAna rUpasthamucyate // 7 // saptabhiH kulakama Meaning : The meditation which is performed with the help of some concrete, material thing as the basis, is called Roopastha dhyan. So, according to this definition, one can take, the figure of the Arihanta Parmesthi, who is now about to get liberated; Ninth Chapter 225

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who has annihilated all the karmas; whose sermons emanate in four directions; who has given the blessing of fearlessness to all the living beings of three worlds; who is adorned with three umbrellas, one above the other, as splendourous as the moon; who has behind him the halo, foreing into insignificance the orb of the sun; who has all around him the divine drums being beaten; who is surrounded by waves of supreme music; who has on all his sides, the Ashoka trees, humming with the musical notes of the bees and wasps; who is seated in the centre on a throne; who is fanned by the two Chowries on both the side; who has all of his nails brightened by the jewels of the crowns of the bowing gods and goblins; who has before him the whole ground of the divine assemblage (Samavasarana) covered with heaps of divine flowers; who has his fine speech heard by the animals with uplifted necks who has in front of him lions, and elephants etc. who have taken their seat with coolness and calmness, forgetting their natural enimosities towards each other; who is full to brim with the possession of all types of excellence; who is shining with omniscience and who has taken his seat (as said before) in the centre of the divine congregation. rAgadveSamahAmohavikArairakalaMkitam zAntaM kAntaM manohAri sarvalakSaNalakSitam / / 8 / / tIthikairaparijJAta-yogamudrAmanoram akSaNoramandamAnandanisyandaM dadadadadbhutam // 9 // 226 Yoga Shashtra

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jinendrapratimArUpamapi nimalamAnasaH / nimimeSazA dhyAyana rUpasthadhyAnavAn bhavet // 10 / / One contemplating without winking and with firm stare, purging the mind of its impurities, on the idol of the revered Jinesvara, who is devoid of any blemish of such wicked thoughts and sentiments as love, hatred, delusion, nescience etc., who is lovable, attractive, having all the excellent characteristics; is incomprehensible to the followers of other creeds and philosophical persuations; who appears charming as he has assumed the posture of meditation; who gives delight to the eyes; and who is extraordinarily steady; is known as Roopastha-Dhyani. yogI cA'bhyAsayogena tanmayatvamupAgataH / sarvajJIbhUtamAtmAnamavalokayati sphuTam // 11 // sarvajJo bhagavAn yoyamahamevA'smi sa dhra vam / evaM tanmayatAM yAtaH sarvavedIti manyate // 12 // Meaning : By the practice of the material meditation, the meditating yogi, who identifies himself with the omniscient, finds himself to be an omniscient. "The Omniscient on whom I am meditating is myself." Having thus identified himself with the Omniscient (constantly in course of the whole programme of meditation), the meditating yogi is accepted as in omniscient. Ninth Chapter 227

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vItarAgo vimucyeta vItarAgaM vicintayan / rAgiNaM tu samAlambya rAgI syAt kSobhaNAdikRt // 13 // Meaning By meditating about the detached, one himself becomes detached and gets free from the karmic bondage. By meditating about the attached, one himself becomes a victim of attachment and gets involved in desire, anger, joy, grief, love, and hatred. yena yena hi bhAvena yujyate yantravAhakaH / tena tanmayatAM yAti vizvarUpo maNiryathA // 14 // Meaning: He, who constantly indulges in a certain sentiment, comes to be identified with that particular sentiment, just as a crystal that assumes the colour in juxtaposition of which it is placed. nA'saddhyAnAni sevyAni kautukenA'pi kintviha / svanAzayaiva jAyante sevyamAnAni tAni yata / / 15 / / Meaning : Even without desire, out of curiosity, one should not indulge in wrong meditation (ill thinking), because thereby he himself will be the cause of his own down fall. sidhyanti siddhayaH sarvAH svayaM mokSA'valambinAm / saMdigdhA siddhiranyeSAM svArthabhranzastu nizcitaH / / 16 / / Meaning: All the Siddhis (extraordinary powers) are obtained in natural course by those who have directed all their efforts, towards emancipation. Those who hanker after wordly happiness are doubtful to get these Siddhis. However, they definetely lose their goal of emancipation. C 228 Yoga Shashtra

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Tenth Chapter dazama prakAza pramUrtasya cidAnandarUpasya paramAtmanaH / niraJjanasya siddhasya dhyAnaM syAd rUparvAjatam // 1 // Meaning : Concentration on the Intangible, the Blissemorphic, the Formless, the Unblemished, the liberated Soul is called the amorphic meditation. ityajana smaran yogI tatsvarUpAvalambanaH / tanmayatvamavApnoti grAhyagrAhakavajitam // 2 // Meaning : With the help of and by constantly meditating about such amorphic, pure, and liberated one, the yogi transcends into a state of bliss, where the identities of achieved and achiever are fused into one. ananyazaraNIbhUya sa tasmin lIyate tathA / dhyAtRdhyAnobhayAbhAve dhyeyenaikyaM yathA vrajet // 3 // Meaning : When the yogi devotes himself to, and is absorbed in the meditation of the liberated super Soul, in absence of any tangible dependence, he gets Ninth Chapter 229

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dissolved in the liberated soul. With the dissolution of actor and act he sublimates into a union with the goal--the liberated Super Soul. so'yaM samarasIbhAvastadekIkaraNaM matam / prAtmA yadapRthaktvena lIyate paramAtmani // 4 // Meaning : This complete integration, where the soul of a yogi indulging in abstract meditation, unseperably dissolves into the super soul, is called the state of unification. alakSyaM lakSyasambandhAta sthalAta sUkSma vicintayet / sAlambAcca nirAlambaM tattvavittattvamaJjasA // 5 // Meaning : Beginning at first with the Pindastha (aimed at solid objects) meditation, cne should progress to abstract meditation in stages. Also, one should progress from the meditation of the gross to the meditation of the micro and from contingent meditation to free meditation. Practicing in this progressive manner, the yogi soon comprehends the ultimate reality. evaM caturvidhadhyAnAmatamagnaM munermanaH / sAkSAtkRtajagattattvaM vidhatte zuddhimAtmanaH // 6 // Meaning : The meditating yogi, absorbed in the four kinds of meditation (already described) realizes the fundamentals of the world and ultimately purifies his soul. 230 Yoga Shashtra

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zrAjJA'pAyavipAkAnAM saMsthAnasya ca cintanAt / itthaM vA dhyeyabhedena dharmadhyAnaM catuvidham / / 7 / / Meaning Religious meditation (Dharma Dhyana) is divided into four types, Ajna (commandment), Apayavichaya (meditation on the bad results of wicked thoughts, passions, and sentiments). Vipakavichaya (meditation on the mode of operation of the Karmas manifesting every moment), and Sansthanavichaya (meditation on the structure of the world that has no beginning and no end but creation, existence, and destruction are manifested every moment). zrAjJAM yatra puraskRtya sarvajJAnAmabAdhitAm / tattvatazcintayedarthAstadAjJAdhyAnamucyate Meaning: The meditation called Ajnadhyana consists of meditating on the significance of the Omniscient's commandments that are irrefutable and are valid without fallacies. sarvajJavacanaM sUkSmaM hanyate yanna tadAjJArUpamAdeyaM na mRSAbhASiraNo // 8 // hetubhiH / jinAH // 9 // Meaning: The statements of the Omniscient are so abstract and subtle that by any arguement or logic. as commandments, as the utter a lie. they can never be refuted They should be accepted Omniscient Jina does not rAgadveSakaSAyAdyairjAyamAnAn yatrApAyAMstadapAyavicayadhyAnamiSyate Meaning: Apayavichaya Dhyana is defined as the meditation that is conducted with reference to the Ninth Chapter vicintayet / // 10 // 231

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harmful eflects generated by attachment, aversion, passions etc. aihikAmuSmikApAya-parihAraparAyaNa: tataH pratinivarteta samantAtpApakarmaNaH // 11 // Meaning : This meditation prepares one to ward off the harms incurred through attachment, aversion, etc. in this worldly existence and the next one. pratikSaNasamudbhUto yatra karmaphalodayaH / cintyate citrarUpaH sa vipAkavicayo mataH // 12 // Meaning : That meditation is designated as Vipakavichaya dhyana which directs attention on the modus operandi of the karmas experienced every moment. yA sampadAhato yA ca vipadA nArakAtmanaH / ekAtapatratA tatra puNyApuNyasya karmaNaH // 13 // Meaning : To come to a logical conclusion that the law of karma is universal and inexorable, by taking into account the magnificence of the Arhats (arhatathe most deserving one) and untold sufferings of the hellish beings, is the crux of the Vipakavichayadhyana. anAdyantasya lokasya sthityutpattivyayAtmanaH / prAkRti cintayedyatra saMsthAnavicayaH sa tu // 14 // Meaning : The Sansthanavichaya dhyana (meditation on the structure of the world) is so called because in it the nature of the structure of the world that is beginningless and endless, but undergoes trans 232 Yoga Shashtra

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formation every moment in the form of creation, existence and destruction, is meditated upon. nAnAdravyagatAnantaparyAyaparivartanAt sadAsakta mano naiva rAgAdyAkulatAM vrajet // 15 // Meaning : The mind, which is always attached to something or the other, does not become overpowered by love or hatred if it is contemplated that every substance has inherent potential of innumerable transformations undergoing perpetually. dharmadhyAne bhaveddhAvaH kSAyopazamikAdikaH / lezyAH kramavizuddhAH syuH pItapadmasitAH punaH // 16 // Meaning : In the religious meditation the existence of the tendency to either totally annihilate or partially suppress the karmas is always possible. The meditator who goes on progressing on and on in the religious meditation becomes purified day by day and assumes spiritually the states represented by yellow colour, cream colour, or white colour. asminitAntavairAgyavyatiSaGgataraGgite jAyate dehinAM saukhyaM svasaMvedyamatIndriyam // 17 // Meaning : The yogis, when transcend into such meditation experience bliss of soul, beyond the physical senses. tyaktasaMgAstanu tyaktvA dharmadhyAnena yoginaH / greveyakAdisvargeSu bhavanti tridazottamAH // 18 // mahAmahimasaubhAgyaM zaraccandranibhaprabham / prApnuvanti vapustatra lagabhUSAmbarabhUSitam // 16 // Ninth Chapter 233

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viziSTa vIryabodhADhaya kAmAttijvaravajitam / nirantarAyaM sevante sukhaM cA'nupamaM ciram // 20 // icchAsampannasarvArthamanohArisukhAmRtam / nirvighnamupabhujAnA gataM janma na jAnate // 21 / / Meaning : Having abandoned all types of attachment and having died in a religious frame of mind, the yogis are born as the most superior gods in the heavens such as the Graiveyak etc. (Graiveyaka denotes heavens situated one above the other in the shape of neck). Here they are blessed with the bodies which are beautiful and fortunate, as white as the autumn moon, decorated with garlands of flowers and ornaments, and dressed in excellent cloths. Also, they enjoy for a long time unsurpassed and unimpeded happiness characterized by extraordinary potentiality and power of understanding; devoid of fever of passions they even loose the sense of time during such unhindered enjoyment of the nectar of bliss. divyabhogAvasAne ca cyutvA tridivatastataH / uttamena zarIreNAvataranti mahItale // 22 // divyavaMze samutpannA nityotsavamanoramAn / bhuJjate vividhAn bhogAnakhaNDitamanorathAH / / 23 / / tato vivekamAzritya virajyAzeSabhogataH / dhyAnena dhvastakarmANaH prayAnti padamavyayam / / 24 / / tribhivizeSakama Meaning : Having enjoyed heavenly pleasures and having abandoned the heavenly bodies, they are born 234 Yoga Shashtra

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on this earth, endowed with excellent bodies. Born in high class families where pleasent festivities are continually going on and where they continually enjoy, but with a detached attitude. From here, abandoning all worldly pleasures through prudence and completely shedding all the karmas through meditation, they finally go to the eternal abode. Ninth Chapter 235

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Eleventh Chapter ekAdaza prakAza svargApavargaheturdharmadhyAnamiti kotitaM yAvat / apavargakanidAnaM zuklamataH kIrtyate dhyAnam // 1 // Meaning : (In the previous chapter) the nature of the religious or pious meditation, that is the cause of heavenly existence and consequently of emancipation, has been explained. Now it is proposed to relate, in this chapter, the form and contents of the pure meditation, technically called the Shukla Dhyana. idamAdimasaMhananA evAlaM pUrvavedinaH kartum / sthiratAM na yAti cittaM kathamapi yatsvalpasattvAnAM // 2 // Meaning : This untarnished meditation can only be undertaken by those who have specifically tenacious constitution and have knowledge of the Purvas (the pre-canon knowledge). Those who are of lower calibre can not achieve the concentration required for Shukla Dhyana. dhatte na khalu svAsthyaM vyAkulitaM tanumatAMmano viSayaH / zukladhyAne tasmAnnastyadhikAro'lpasArANAm // 3 // Meaning : The minds of those who have been overpowered by sensual pleasures can never be firm. 236 Yoga Shashtra

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That is why the weak are not capable of practicing Shukla Dhyana. gaafeo=91FA19: aninaiseufa sidasex1fw: 1 duSkaramadhyAdhunikaiH zukladhyAnaM yathAzAstram // 4 // Meaning: According to scriptures it is difficult for the people of this period (current) to practice Shukla Dhyana. However, I describe Shukla Dhyana so that the hitherto unbroken tradition handed down to us is not terminated. ca / jJeyaM nAnAtvazruta vicAra maikyazrutAvicAraM sUkSma kriyamutsanna kriyamiti bhedaizcaturdhA tat / / 5 / / Meaning: It is divided into four categories, namely Prithakatva Vitarka Savichara, Ekatva Vitarka Avichara, Sukshmakriya Apratipati, and Vyuparata Kriya Nivriti. ekatra paryayANAM vividhanayAnusaraNaM zrutAd dravye / zraryavyaJjanayogAntareSu saMkramaNayuktamAdyaM tat // 6 // Meaning In accordance with the scriptural definations, various states of transformation of matter should be meditated upon from the noumenal and phenomenal view points. This meditation should also transcend into the combination of meanings with three medias, thought, speech, and body, one by one. This is the first category. Eleventh Chapter 237

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evaM zrutAnusArAdekatvavitarkamekaparyAye / arthavyaJjanayogAntareSvasaMkramaNamanyatta // 7 // Meaning : In the second category only one state of matter, as defined in the scriptures, is the object of meditation. Which means any one of the states of matter or word or meaning is meditated upon through one media (thought or language or body). Due to absence of transition in this meditation it is called Ekatva Vitarka Avichara.. . nirvANagamanasamaye kevalino daraniruddhayogasya / sUkSma kriyApratipAti tRtIyaM kItitaM zuklam // 8 // Meaning : When the time of Moksha (abandoning of the existing physical body) approaches, the omniscients impede the gross activities of the three medias. Only subtle activities of minimal breathing remain. This subtle activity does not retract to the gross. This is the third category. kevalinaH zailezIgatasya zailavadakampanIyasya / utsanna kriyamapratipAti turIyaM paramazuklam // 6 // Meaning : When the omniscient is about to leave the physical body, he assumes the steady position of a mountain. There is absolute cessation of all activity. This is the fourth category of pure meditation. ekatriyogabhAjAmAdyaM syAdaparameyogAnAma / tanuyoginAM tRtIyaM niryogAnAM caturthaM tu // 10 // Meaning : Those near omniscients who still have activities in all the three medias belong to the first 238 . . Yoga Shashtra

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category of pure meditation. In the second category the activity in the body medium is stopped and that in speech and thought remain. Those having only subtle activity in physical media belong to the third category. Where there is absolutely no activity it is said to be the fourth category of pure meditation. oqfyazu oga na: feu? 891age0a agd: 1 faranng' aga hafani zifad xaraE NIEU Meaning The wise say that as the stability of mind is called meditation in case of those nearing perfection, the total absence of physical movement is meditation in case of the perfect. gafvararataiqqina: karmajaraNa hetorvA / zabdArtha bahutvAdvA jinavacanAdvApyayoginano dhyAnam // 12 // Meaning The hypothetical state of the mentally, verbally, and physically inactive perfect beings is termed as meditation; may be due to the inertial effect of their long established practice or due to the awakening of the soul resulting in shedding of the karmas, or due to any of the other meanings the word Dhyana conveys or simply because it has been so mentioned in the scriptures by the omniscients. zrAdye zrutAvalambanapUrve pUrvazrutArthasambandhAt / pUrvadharANAM chadmasthayoginAM prAyaso dhyAne / / 13 / / Meaning The first two categories of the pure meditation are generally attained by only the near omniscients through the meditative absorption of the Eleventh Chapter 239

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esoteric knowledge of the Purvas (specific earlier treatises known to the deserving only). Note :--Here the word prayasho (generally) is intentionally used to indicate that exceptions like Marudeva and Mashtush had attained the first two categores of pure medition even without the knowledge of the Prvas. sakalAlambanavirahaprathite dve tvantime samuddiSTe / nirmalakevaladaSTijJAnAnAM kSINadoSANAm // 14 // Meaning : The later two categories of pure meditation are absolutely detached states and as such can only be attained by the yogis having the all cleansing pure perception and pure knowledge (Kewal-darshan and Kewal-jnana). tatra zrutAd gRhItvakamarthamarthAd vrajecchandam / zabdAtpunarapyarthaM yogAyogAntaraM ca sudhIH // 15 // saMkrAmatya'vilambitamarthaprabhRtiSu yathA kila dhyAno / vyAvartate svayamasau punarapi tena prakAreNa // 16 // iti nAnAtve nizitAbhyAsaH saJjAyate yadA yogii| prAvibhUtAtmaguNastadaikatAyA bhavedyogyaH / / 17 / / utpAdasthitibhaGgAdiparyAyANAM yadaikayogaH san / dhyAyati paryayamekaM tatsyAdekatvamavicAram // 18 // trijagadviSayaM dhyAnAdaNusaMsthaM dhArayet krameNa manaH / viSamiva sarvAGgagataM mantrabalAnmAMtriko daMze // 19 // 240 Yoga Shashtra

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#931fza=8787: Hq: faikzvaisamt vafaa: 1 tasmAdapanIto vA nirvAti yathA manastadvat // 20 // Meaning In the first stage of pure meditation, the yogi should select one element out of the learned knowledge and meditate on the word depicting that element. He should then transcend from the word to the element itself. In the same manner he should transcend from one combination (yoga) to another. This process of transition should then be reversed. Going deeper and deeper into such practices enables him to become unidirectionally potent. At this stage he should select one specific state of any single element (creation, existence, destruction) and meditate on it. This is the Ekatva-avichar-shukla Dhyana. As a mantra-chanter draws all the poison spread throughout the body at one place, a yogi directs his meditation on a single ultimate particle. As a fire is extinguished by reducing the fuel and finally drawing the source of fuel away, the mind becomes composed when flow of the fuel of desire is blocked. jvalati tatazca dhyAnajvalane bhRzamujjvale yatIndrasya / fafamifa famiara aq$?izia aifazaifu nzgu Meaning: Then, with the fire of meditation, burning with increasing intensity, the meditating yogi wipes out the destructive categories of karmas. Eleventh Chapter 241

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jJAnAvaraNIyaM dRSTaghAvaraNIyaM ca mohanIyaM ca / vilayaM prayAnti sahasA sahAntarAyeNa va rmANi // 22 // Meaning : Alongwith the inhibiting - karmas (Antaraya Karma) are wiped out the knowledge-obscuringkarmas (Jnanavarniya karma), the perception-obscu ring-karmas (Darshnavaraniya karma ), and the illu - sory-karmas (Mohaniya Karma) instantaneously due to the effect of pure meditation. samprApya kevalajJAnadarzane durlabhe tato yogI / jAnAti pazyati tathA lokAlokaM yathAvastham ||23|| Meaning: Having attained the rare omniscience (the ultimate perception and knowledge) the yogi starts percieving the true reality of the universe and beyond. 242 devastadA sa bhagavAn sarvajJaH sarvadarzyanantaguNaH / viharatyavanIvalayaM surAsuranaroragaMH praNataH / / 24 / / Meaning That divine and revered being, having obtained infinite knowledge and vision as also infinite meritoriousness moves about the whole world, receiving worshipful recognition from gods, demons, human beings, and animals etc. vAgjyotsnayAkhilAnyapi vibodhayanti bhavyajantukumudAni / unmUlayati kSaNato mithyAtvaM dravyabhAvagatam ||25|| Meaning: He enlightens all the moon-bloominglotus like deserving beings by shedding on them the moonlight of his discourse and dispels, in a moment, Yoga Shashtra

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the darkness of physical abberations and mental illusions. tannAmagrahamAtrAdanAdisaMsArasambhavaM duHkham / bhavyAtmanAmazeSaM parikSayaM yAni sahasaiva // 26 // Meaning All the miseries of the deserving, accumulated since time immemorial, disappear at once just by uttering the name of that omniscient, the Teerthankar. zrapi koTIzatasaMkhyAH samupAsitumAgatAH suranarAdyAH / kSetre yojanamAtre mAnti tadAsya prabhAveNa ||27|| tridivaukaso manuSyAstiryaJco'nyepyamuSya budhyante / nijanijabhASAnugataM vacanaM dharmAvabodhakaram ||28|| Meaning: Millions of beings including gods and human beings, coming to worship the Teerthankar are accomodated into a small area of one yojana due to his boundless magnanimity. The gods, human beings, and animals, all understand in their own languages his illuminating dis courses. prAyojanazatamugrA rogAH zAmyanti tatprabhAveNa / udayini zItamarIcAviva tAparujaH kSiteH paritaH ||26|| mArItidubhikSA'tivRSTayanAvRSTiDamaravairANi / na bhavantyasmin viharati sahasrarazmau tamAMsIva // 30 // Meaning: Wherever he moves, due to his benevolent influence, diseases are eradicated in an area of Eleventh Chapter 243

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a hundred yojanas around him; just as heat vanishes with the rising moon. Calamities such as epidemic, famine, excessive rain, drought, war, and enmity vanish where he moves about, just as darkness vanishes with the rising sun. mArtaNDamaNDalazrIviDambi bhAmaNDalaM vibhoH paritaH / AvirbhavatyanuvapuH prakAzayat sarvato'pi dizaH // 31 // Meaning : A halo, brighter then the solar orb becomes manifest around his body, illuminating all directions. saJcArayanti vikacAnyanupAdanyAsamAzu kamalAni / bhagavati viharati tasmin kalyANIbhaktayo devAH // 32 // anukUlo vAti marut pradakSiNaM yAntyamuSya zakunAzca / taravo'pi namanti bhavantyadhomukhAH kaNTakAzca tadA // 33 / / prAraktapallavo'zokapAdapaH smerakusumagandhADhayaH / prakRtastutiriva madhukaravirutavilasatyupari tasya // 34 // Meaning : When that divine being moves about in this world, the gods devoted to him create golden lotuses in the path for his feet to be put on. Favourable wind blows, good omens appear, trees droop and the thorns bend downwards. The Ashoka tree with red leaves and fragrant flowers throws its beautiful shadow over him; resounding with humming of bumble-bees, as if euologizing him. 244 Yoga Shashtra

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Espi samakAlamRtavo bhagavantaM taM tadopatiSThante / smarasAhAyakakaraNe prAyazcittaM grahItumiva // 35 // Meaning: At that time, all the six seasons simultaneously appear before the revered Teerthankar, as if to accept expiatory vows from him for having helped the god of love zrasya purastAninadana bijRmbhate dundubhirnabhasi tAram / kurvANo nirvANaprayANa kalyANamava sadyaH / / 36 / / Meaning In front of the revered Teerthankar, the divine drum gives beats as if announcing his march toward auspicious emancipation. paJcApi cendriyArthAH kSaNa nmanojJIbhavanti tadupAnte / ko vA na guNotkarSa savidhe mahatAmavApnoti // 37 // Meaning Even the obnoxious subjects of the five senses assume pleasing character around this divine Teerthankar. What does not get increasing excellence when it comes in contact with the magnanimous ? prasya nakhA romANi ca vadhiSNUnyapi na hi pravardhante / bhavazatasaJcitakarmacchedaM dRSTdeva bhItAni // 38 // Meaning: The nails and hair of this divine Teerthankar stop growing, though their nature is to grow; they appear to be afraid looking at the mass destruction of the karmas accumulated during hundreds of past-births. Eleventh Chapter 245

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zamayanti tadabhyaNe rajAMsi gandhajalavRSTibhirdevAH / unnidrakusumavRSTibhirazeSataH surabhiyanti bhuvam // 36 // Meaning : The gods settle the dust sprinkling perfumed water in front of this divine personage as also they make the whole ground around him fragrant by throwing blooming flowers. chatratrayI pavitrA vibhorupari bhaktitastridazarAjaiH / gaGgAsrotastritayIva dhAyate maNDalIkRtya // 40 // Meaning : The Indras (the lords of the gods) out of devotion for the divine Teerthankar, hold over him the three round and holy canopies, one over the other, as if they are three currents of the Ganges. ___ayameka eva naH prabhurityAkhyAtuM biDojasonnamitaH / aMgulidaNDa ivauccaizcakAsti ratnadhvajastasya // 41 // Meaning : The lofty banner of Indra appears splendid as if it were a finger raised by Indra pointing at the Teerthankar to say "This is our master'. asya zaradindudIdhiticArUNi ca cAmarANi dhyante / vadanAravindasampAti rAjahaMsabhramaM dadhati // 42 // Meaning : The chowries (a fan of long loose fibres), like the rays of autumn-moon are fanned over him. As they swing over his lotus like face, they create an illusion of swans. prakArAstraya uccavibhAti samavasaraNasthitasyAsya / kRtavigrahANi samyakcAritrajJAnadarzanAnIva // 43 // Meaning : The three butresses that stand in the religious congregation called Samawasarana appear 246 Yoga Shashtra

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beautiful. They seem as if they are the embodiment of right perception, right knowledge and right con. duct. caturAzAvatijanAna yugapadivAnugrahItukAmasya / catvAri bhavanti mukhAnyaMgAni ca dharmamupadizataH / / 44 // Meaning : In order to oblige all the people in allthe four quarters the Teerthankar seems to be assuming four bodies and four faces while preaching. abhivandyamAnapAdaH surAsuranaroragestadA bhagavAn / siMhAsanamadhitiSThati bhAsvAniva pUrvagirizRGgam // 45 // Meaning : The revered Teerthankar, at whose feet gods. demons, human beings, and lesser gods are bowing, sitting on the throne appears like the ris ng sun over the peak of the eastern mountain. tejaHpuJjaprasaraprakAzitAzeSadikkamasya tadA / trailokyacakravattitvacihnamagne bhavati cakram // 46 // Meaning : The divine wheel signifying his religious sovereignty appears before the Teerthankar, who enlightens all directions by his orb. bhuvanapativinAnapatijyotiSpativAnavyantarAH savidhe / tiSThanti samavasaraNe jaghanyataH koTi parimAraNAH // 47 / / Meaning : In the religious congregation a minimum number of ten million gods of four classes are assembled around him. The four classes are named Bhuvanpati, Vimanpati, Jyotishka and Vanavyantar. Eleventh Chapter 247

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tIrthaMkaranAmasaMjJaM na yasya karmAsti sopi yogblaat| utpanna kevala: sana satyAyuSi bodhayatyurvIm // 48 // Meaning : Those also, who have not earned the Teerthankar nama-karma, attain Kewal-jnana through yoga, and preach if some life is left, otherwise get liberated. saMpannakevalajJAnadarzano'ntarmuhUrttazeSAyuH / arhati yogo dhyAnaM tRtIyamapi kartumacireNa // 46 // Meaning : After the yogi has attained Kewaljnana and Kewal Darshan and only a tiny fraction of life is left, he may soon enter into the third category of pure meditation (Sukshama-kriya Apratipata). prAyuHkarmasakAzAdadhikAni syuryadAnyakarmAgi / tatsAmyAya tadopakramate yogI samudaghAtam // 50 // Meaning : But if he is left with karmas of other categories in quantities more than what can be experienced during remaining span of that life, he resorts to a programme called the Kevalisamudghat for balancing this excess of other karmas. daNDakapATe manthAnakaM ca samayatrayeNa nirmAya / turya samaye lokaM ni:zeSaM pUrayeda yogI // 51 // Meaning : The yogi expands the hypothetical units of soul (his cousciousness) in the shapes of staff (one dimension), doors (two dimensions), and churner (three dimensions) respectively in three samayas (the ultimate micro-units of time). In the fourth samaya, this consciousness pervades all space. 248 Yoga Shashtra

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samayastatazcaturbhAinattite lokapUraNAdsmAt / vihitAyuHsamakarmA dhyAnI pratilomamArgeNa // 52 // Meaning : After pervading the universe within four samayas, the yogi equalizes all the seven categories of karmas with the age determining karma. Thereafter he draws back his expanded consciosness (soul units). zrImAnacityavIryaH zarIrayoge'tha bAdare sthitvA / pracirAdeva hi niruNAddhi bAdarau bAGmanasayogau // 53 // Meaning : Then the yogi, having ultimate knowledge and potency, completely stops the gross activities of speech and mind with the help of gross activity of the body. sUkSmeNa kAyayogena kAyayogaM sa bAdaraM rUdhyAt / tasminnaniruddha sati zakyo roddhana sUkSmatanuyogaH // 54 // Meaning : Then he stops even the gross activity of the body with the help of the subtle activity of the body. vacanamanoyogayugaM sUkSmaM niruNaddhi sUkSmatanuyogAt / vidadhAti tato dhyAnaM sUkSma kriyamasUkSmatanuyogam // 55 // Meaning : Then, with the help of the subtle activity of the body, the yogi stops subtle activities of speech and thought. After which he stops the subtle activity of the body and enters into the Sukshmakriya-nivriti meditation. Eleventh Chapter 249

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tadanantaraM samucchinnakriyamAvirbhavedayogasya / asyAMte kSIyate tva'ghAtikarmANi catvAri // 56 // Meaning : Thereafter he enters the fourth stage of Samuchhinna-kriya meditation and eventually the remaining four (Aghati) karmas are shedded. laghuvarNapaJcakodiraNatulyakAlamavApya zailezIM / kSapayati yugapatparito vedyAyu magotrANi // 57 // Meaning : The yogi then remains absolutely still in the mountain-posture for as short a time as spent in uttering five short vowels. During this time he completely rids himself of the remaing four types of karmas governing sensual effects, age, individual and social attributes. (Vedaniya, Ayu, Nama, and Gotra). praudArikataijasakArmaNAni saMsAramUlakAraNAni / hitvesa RjuzreNyA samayenaikena yAti lokAMtam // 5 // Meaning : Abandoning physical-body, auralbody, and karmic-body the soul of the yogi shoots to the abode of the pure ones, (Siddhas), situated at the edge of the universe, through the shortest path in one samaya (the ultimate micro-units of time). nordhvamupagrahavirahAdadhopi vA naiva gauravAbhAvAt / yogaprayogavigamAt na tiyaMgapi tasya gatirasti // 56 // Meaning : The souls of such yogis do not move, because in the space beyond universe there is no concept of motion. They do not fall down as they have no mass. They do not move tangentially also because they are devoid of activities of mind speech and body. 250 Yoga Shashtra

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lAghanayogAdadhUmavadalAbuphalavacca saMgaviraheNa / bandhanavirahAderaNDavacca siddhasyahi gatirUdhvaM // 60 // Meaning : The movement of the liberated souls is naturally upwards like smoke, as they are extremely light; like the gourd fruit put in water, due to detachment; and like the castor seed due to absence of any bondage. sAdikamanaMtamanupamamanyAbAdhaM svabhAvaja saukhyaM / prAptaH sa kevalajJAnadarzano modate muktaH // 61 // Meaning : The yogis, having ultimate knowledge and perception, becoming free of bonds of karma, remain ever engrossed in the spiritual bliss that has beginning but no end, that is uninterrupted, incomparable and spontaneous. Eleventh Chapter 251

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Twelfth Chapter dvAdaza prakAza zrutasindhorgurumukhato yadadhigataM tadiha darzitaM samyak / anubhavasiddhamidAnoM prakAzayate tattvamidamamalam // 1 // Meaning : I have comprehensively expressed what I had absorbed from the ocean of canons as well as from the discourses of the Guru. Now I shall narrate the pure knowledge of yoga realized and confirmed through my personal perception and experience. iha vikSiptaM yAtAyAtaM zliSTaM tathA sulInaM ca / cetazcatuHprakAraM tajjJacamatkArakAri bhavet / / 2 / / Meaning : In the field of yoga practices, the state of mind has four classes : (a) Vikshipta, (b) Yatayata, (c) Shlishta, and (d) Suleen. To those having knowledge of this subject, these provide astonishing experiences. vikSipta calamiSTaM yAtAyAtaM ca kimapi sAnandam / prathamAbhyAse dvayamapi vikalpaviSayagrahaM tat syAt // 3 // Meaning: Fickleness is the attribute of the Vikshipta (distorted or distracted) mind. The Yatayata (ambivalent) mind is slightly joyous; it is sometimes intro. vert and at others, extrovert. The beginners remain 252 Yoga Shashtra

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in these two states and with opportunities, indulge in mundane activities. With practice the fickleness jis gradually lost to steadiness. zliSTaM sthirasAnandaM sulInamatinizcalaM parAnandam / tanmAtrakaviSayagrahamubhayamapi budhastadAmnAtam // 4 // Meaning : The third state is the Shlishta (stable) mind, that is steady and joyous. The fourth state is the Suleen (engrossed) mind, that is rock steady and blissful. These minds indulge in activities of their specific states and not in mundane ones. As such the wise have accepted the attributes befitting their names. evaM kramazo'bhyAsAvezAddhyAnaM bhajenirAlambam / samarasabhAvaM yAtaH paramAnandaM tato'nubhavet // 5 // Meaning : Thus through a continuous programme of gradually deepening meditation, the yogi reaches the stage of abstract meditation. This leads to the state of one-ness with the Pure soul and then to the experience of the ultimate bliss. bAhyAtmAnamapAsya prasaktibhAjAntarAtmanA yogii| satataM paramAtmAnaM vicintayettanmayatvAya // 6 // Meaning : In order to detach from the extrovert consciousness and involve himself with the Pure soul, the yogi, desirous of spiritual happiness, constantly meditates of the Pure soul. Twelfth Chapter 253

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zrAtmadhiyA samupAttaH kAyAdiH kIrtyate'tra bahirAtmA / kAyAdeH samadhiSThAyako bhavatyantarAtmA cidrapAnandamayo niHzeSopAdhivajitaH zuddhaH / pratyakSo'nantaguNaH paramAtmA kIrtitastajjJaiH ||8|| tu // 7 // Meaning: That which involves itself with the body and its attachments is called the extrovert consciousness. That which considers body as a temporary dwelling, medium, and instrument is called the intro - vert consciousness. That which is the embodiment of ultimate knowledge and bliss, devoid of outward physical attributes, incomprehensible to senses, clear as crystal, and having infinite virtue is called the Pure soul by the wise. pRthagAtmAnaM kAyAtpRthak ca vidyAtsadAtmanaH kAyam / ubhayorbhedajJAtA''tmanizcaye na skhaled yogI // 6 // Meaning The yogi, who believes the soul as different from the body and vice versa, never falters in determining and percieving the true nature of the soul. 254 zrantaH pihitajyotiH santuSyatyAtmano'nyato mUDhaH / tuSyatyAtmanyeva hi bahini tabhramo yogI // 10 // Meaning: The ignorant, whose spiritual light is enveloped by the karmas, derive pleasure from material objects. Whereas, the yogis who are free of delusion of mundane things, remain engrossed in the bliss of their own soul. Yoga Shashtra

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puMsAmayatnalabhyaM jJAnavatAmavyayaM padaM nUnam / yadyAtmanyAtmajJAnamAtramete samohante // 11 // Meaning : I convey with conviction that the aspirants who search for spiritual knowledge alone, and nothing else, effortlessly attain Nirvana. zrayate suvarNabhAvaM siddharasaspRzato yathA loham / prAtmadhyAnAdAtmA paramAtmatvaM tathApnoti // 12 // Meaning : By meditating on the soul, the soul becomes the Pure soul, just as iron becomes gold with the touch of the Siddha Ras (magic potion). janmAntarasaMskArAtsvayameva kila prakAzate tattvam / suptotthitasya pUrva-pratyayavAnnarUpadezamapi // 13 // Meaning : The true reality is revealed to the yogi, without any body else's enlightening words, due to the legacy of his own cycles of past births; as on awakening, actions prior to sleeping are recalled. athavA guruprasAdAdihaiva tattvaM samunmipati nanam / gurucaraNopAstikRtaH prazamajuSaH zuddhacittasya / / 14 / / Meaning : Or even without a legacy of the previous births, knowledge of the self is born in a devoted, equanimous, and pure hearted pupil through the guru's favour. tatra prathame tattvajJAne saMvAdako gururbhavati / darzayitA tvaparasmin gurumeva sadA bhajettasmAt // 15 // Meaning : In the previous births guru alone is the preacher of true knowledge as also in the births to Twelfth Chapter 255

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come. Therefore, the guru must always be served with devotion. yadvatsahasrakiraNaH prakAzako nizcitatimiramagnasya / bhavedajJAnadhvAntapatitasya // 16 // tadvad gururatra Meaning: It is the guru only who lights the lamp of wisdom for the people lost in the darkness of ignorance, just as the sun brings to light the things hidden in dense darkness. prANAyAma prabhRtiklezaparityAgatastato yogI / upadezaM prApya gurorAtmAbhyAse rati kuryAt // 17 // Meaning: Therefore abandoning the painful discomforts and distress of practices like pranayam, the yogi should devote himself to the study of the self through preachings of the guru. 256 vacanamanaH kAyAnAM kSobhaM yatnena varjayecchAntam / rasabhANDamivA''tmAnaM sunizcalaM dhArayennityam // 18 // Meaning: The yogi should put forth hard labour to avoid fickleness of mind, speech, and should always keep the soul in tranquility and steadiness just like a vessel full of liquid. Meaning : A yogi, apathetic toward outside world, should not indulge in thoughts that put him in a dilemma and disturb his concentration. zraudAsInyaparAyaNavRttiH kiJcidapi cintayenaiva / yatsaMkalpAkulitaM cittaM nAsAdayetstharyam ||16|| Yoga Shashtra

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yAvat prayatnalezo yAvatsaMkalpakalpanA kApi / tAvanna layasyApi prAptistattvasya kA kathA // 20 // Meaning : So long as there is even a trace of concious mundane effort and a flight of desire, the depth of meditation can not be attained; what to talk of the true reality ? yadidaM taditi na vaktuM sAkSAd guruNApi hanta zakyeta / audAsInyaparasya prakAzate tatsvayaM tattvam // 21 // Meaning : Even the guru is not able to pinpoint that, "this is the ultimate truth". It is automatically revealed to the yogi who is completely absorbed in desireless meditation. ekAnte'tipavitre ramye deze sadA sukhAsInaH / prAcaraNAgrazikhAgrAcchithilIbhUtAkhilAvayavaH // 22 // rUpaM kAntaM pazyannapi zaNvannapi giraM kalamanojJAm / jighrannapi ca sugandhInyapi bhujAno rasAsvAdam // 3 // bhAvAn spRzannapi mRdUnavArayannapi ca cetaso vRttim / parikalitaudAsInyaH praNaSTaviSayabhramo nityam // 24 // bahirantazca samantAt cintAceSTAparicyuto yogii| tanmayabhAvaM prAptaH kalayati bhRzamunmanIbhAvam / / 25 / / catubhiH kalApakam Meaning : Selecting a pure, peaceful and remote place, a yogi should sit in a posture wherein he can sit for long hours in meditation, relaxing every part of his body from tip of the toe to crown of the head. In such meditation the yogi remains unattached inspite of seeing beauty, hearing melodious sounds, smelling fragrance, tasting delicacies, touching soft and Twelfth Chapter 257

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soothing objects, andwithout curbing desires. Such a detached and passionless yogi, who is devoid of all external and internal desires and cravings, becomes fully engrossed in the inner self and attains the state of absolute tranquility. gahNanti grAhyANi svAni svAnondriyANi no rundhyAt / na khalu pravartayedvA prakAzate tattvamacireNa // 26 // Meaning: The sense organs naturally receive information of their respective faculties, one should neither curb them nor encourage them in indulgence. Training the self in this manner, one may soon be able to realize the true reality. ceto'pi yatra yatra pravartate no tatastato vAryam / adhikIbhavati hi vAritamavAritaM zAntimupayAti // 27 // matto hastI yatnAnnivAryamANopyadhikI bhavati yadvat / pranivAritastu kAmAnalabdhvA zAmyati manastadvata // 28 // Meaning : Desire should not be forcibly withdrawn from the directions they are going in. Suppressed desires tend to explode with increased force. Left alone, they loose their impetus. As a mad elephant becomes more violent with the use of force; left alone, it calms down after getting the desired; so do desires calm down once fulfilled. yahi yathA yatra yataH sthirIbhavati yoginazcalaM cetaH / tahi tathA tatra tataH kathaMcidapi cAlayenaiva // 29 // 258 Yoga Shashtra

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anayA yuktyAbhyAsaM vidadhAnasyAtilolamapi cetaH / aMgulyagnasthApitadaNDa iva sthairyamAzrayati // 30 // Meaning : When a fickle mind settles on a particular object at a particular place in a particular manner, the yogi should not withdraw it at that time from that object from that place. Employing this technique to practice stability of mind, the yogi is able to steady even an extremely wavering mind; just like balancing a stick vertically on the tip of a figner. ni:satyAdau dRSTiH saMlInA yatra kutracitsthAne / tatrAsAdya sthairya zanaiH zanaivilayamApnoti // 31 // sarvatrApi prasatA pratyagbhUtA zanaiH shnairdssttiH| paratattvAmalamukure nirIkSate hyAtmanAtmAnam // 32 // Meaning : The field of vision is first wide, then it converges and is focused on a point. Once steadiness is achieved it slowly diffuses from that point, or is withdrawn. The sight, thus turned from a look to a gaze, is able to percieve the soul by focusing on the bright and unblemished mirror of ultimate reality. audAsInyanimagnaH prayatnaparivajitaH sttmaatmaa| bhAvitaparamAnandaH kvacidapi na mano niyojayati / / 33 // karaNAni nAdhitiSThantyupekSitaM cittamAtmanA jAtu / grAhye tato nijanije karaNAnyapi na pravartante / / 34 // nAtmA prerayati mano na manaH prerayati yahi karaNAni / ubhayabhraSTaM tahi svayameva vinAzamApnoti // 35 // Meaning : A yogi, completely absorbed in the attitude of apathy, absolutely tranquil in all dimen Twelfth Chapter 259

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sions, contemplating only of the state of ultimate bliss; does not employ his mind anywhere. Thus when the soul neglects mind, it withdraws itself from the senses; which means it stops steering senses toward indulgence. When soul stops inspiring mind and stops guiding sense; the mind, thus devoid of inspiration as well as activity, parishes of its own. naSTaM manasi samantAt sakalaM vilayaM ca sarvato yAte / niSkalamudeti tattvaM nirvAtasthAyidIpa iva // 36 // Meaning : Thus with the extinction of the cause and effect attitude or subjective and objective approach, and the activities of desire, memory, etc., the pure ultimate reality dawns on the soul; like the unflickering flame of a lamp in windless place. aGgamadutvanidAnaM svedanamardanavivarjanenApi / snigdhIkaraNamatailaM prakAzamAnaM hi tattvamidam // 37 // Meaning : When such realization takes place, the skin of a yogi becomes soft and delicate without rubbing or sweeting. It becomes glossy without an oil-massage. prAmanaskatayA sajAyamAnayA nAzite mnHshlye| zithilIbhavati zarIraM chatra miva stabdhatAM tyaktvA // 38 // Meaning : When the mind is sublime and devoid of vices, it becomes relaxed as an un-taut umbrella. zalyIbhUtasyAntaHkaraNasya klezadAyinaH satatam / amanaskatAM vinAnyat vizalyakaraNauSadhaM nAsti // 36 // Meaning : There is no remedy other than the attitude of indifference or sublimation for a mind 260 Yoga Shashtra

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suffering the incessant agony of being affected by thorn like vices. kadalIvaccAvidyA lolendriyapatralA manaHkandA / zramanaskaphale dRSTe nazyati sarvaprakAreNa // 40 // Meaning Ignorance is like a banana plant, ever active senses its leaves, and mind the stem. As the banana tree is destroyed once the stem yields fruit, because it gives fruits only once; the plant of ignorance is completely destroyed once the stem of mind shows the fruits of attitude of indifference. praticaJcalamatisUkSmaM sudurlabhaM vegavattayA cetaH / zrazrAntamapramAdAdamanaskazalAkayA bhindyAt ||41 || Meaning Without procrastinating and lethargy, the extremely active, subtle, and potent mind should be pierced by the lance of indifference. vizliSTamiva pluSTamivoDonamiva pralInamiva kAyam / amanaskodayasamaye yogI jAnAtyasatkalpam // 42 // Meaning: When the state of indifference is achieved the yogi feels as if his body has disintegrated, burnt to ashes, evaporated, melted, and seperated from the self. samaderindriyabhujagaM rahite vimanaskanavasudhAkuNDe / magno'nubhavati yogI parAmRtAsvAdamasamAnam // 43 // Meaning Plunging in this new pool of ambrosia of indifference, that is free of the infuriated serpents of sensual desires, the yogi enjoys the purest and unique nectar of the true reality. Twelfth Chapter 261

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recakapUrakakumbhakakaraNAbhyAsakrama vinApi khalu / svayameva nazyati marut vimanaske satyayatnena // 44 // Meaning : When the state of indifference is attained, the wind (breath) naturally becomes extinct without the need of the practices of exhaling, inhaling, and suspending, as also of various stances and postures. ciramAhitaprayatnairapi dhatu yo hi zakyate naiva / satye'manaske tiSThati sa samIrastatkSaNAdeva // 45 // Meaning : The breath that can not be steadied even by continued practices is at once stabilized at a point by the yogi once the state of indifference is attained. jAte'bhyAse sthiratAmudayati vimale ca niSkale tattve / mukta iva bhAti yogI samUlamunmalitazvAsaH // 46 // Meaning : Once the practice of indifference is unwavering and the true reality is percieved, the yogi, who has absolute control over the wind, shines forth as an emancipated one. yo jAgradavasthAyAM svasthaH supta iva tiSThati layasthaH / zvAsocchvAsavihInaH sa hIyate na khalu muktijuSaH // 47 // Meaning : The yogi who is poised in the self (soul) while awake, appears as if he is sleeping when in deep meditation (laya) A yogi with suspended breath in that laya state of meditation is no less than the liberated one (Siddha). 262 Yoga Shashtra

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jAgaraNasvapnajuSo jagatItalatinaH sadA lokAH / tattvavido layamagnA no jAgrati zerate nApi // 48 // Meaning : People of this world are constantly seen as either awake or in dreams; but the enlightened sages, absorbed in deep meditation, neither sleep nor remain awake (physically). bhavati khalu zUnyabhAvaH svapne viSayagrahazca jAgaraNe / etadvitayamatItyA''nandamayamavasthitaM tattvama // 49 // Meaning : In the state of sleep there is a vacuum or lack of conscious activity; while awake the yogi is involved in the activities of the sense organs. But after the true reality is revealed he goes beyond these two states and dwelves in the blissful true reality.. karmANyapi duHkhakRte niSkarmatvaM sukhAya viditaM tu / na tataH prayateta kathaM niHkarmatve sulabhamokSe // 50 // Meaning : Karmas are the cause of sorrow; freedom from karma leads to bliss. If you are aware of this fact, why not endeavour to achieve freedom from karma, the easiest path towards emancipation. mokSo'stu mAstu yadi vA paramAnandastu vedyate sa khlu| yasminnikhilasukhAni pratibhAsante na kiMcidiva // 51 // Meaning : Emancipation or no emancipation, it is a fact that the bliss resulting from meditation is tangible and can indeed be experienced here alone. All the pleasures of the world become insignificant as a blade of grass once this bliss is experienced. Twelfth Chapter 263

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madhu na madhuraM naitAH zItAstviSastuhinadyateramRtamamRtaM nAmaivAsyAH phale tu mudhA sudhA / tadalamamunA saMrambheNa prasIda sakhe manaH, phalamavikalaM tvayyevaMtat prasAdamupeyuSi // 52 // Meaning : In comparison with this fruit of indifference / equanimity honey does not seem to be sweet, moonlight does not appear to be soothing, ambrosia becomes insignificant only, and nectar looses its value. So, mind ! my friend, abandon all efforts that lead to sorrow. Be pleased with me; because perpetual bliss can be achieved only if you are happy. satyetasminnaratiratidaM gRhyate vastu dUrAdapyAsannepyasati tu manasyApyate naiva kiMcit / puMsAmityapyavagatavatAmunmanIbhAvahetAvicchA vADhaM na bhavati kathaM sadgurUpAsanAyAm // 53 // Meaning : As long as the self is consciously involved it continues to experience pleasure and pain irrespective of being distant from the cause. The moment it is not consciously involved (indifferent) it does not experience pleasure or pain despite the proximity with the source. Pleasure and pain are dependent on the attitude of mind; they are not derived out of the physical indulgence. Why, then, the knower of this fact would not crave to please the Guru who is the guide towards equanimity or indifference ? He certainly would. ; tAMstAnAparamezvarAdapi parAn bhAvaiH prasAdaM nayantaistaistattadupAyamaDha bhagavannAtman kimAyAsyasi / 264 Yoga Shashtra

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hantA''tmAnamapi prasAdaya manAga yenAsatAM sampadaH, sAmrAjyaM parame'pi tejasi tava prAjyaM samujjabhate // 54 // Meaning : Ignorant soul! Why do you want to have wealth, fame, power etc., by pleasing gods and goddesses other than the Pure soul ? Please your soul a little and you will no doubt get, I am sure, the infinite kingdom of the soul that is splendorous, and the material prosperity of this world would fade into insignificance before it. yA zAstrAtsugurormu khAdanubhavAccAjJAyi kiMcitkvacit, yogasyopaniSad vivekiprissccetshcm-kaarinnii|| zrIcaulukyakumArapAlanRpateratyarthamabhyarthanA dAcAryeNa nivezitA pathi girAM zrIhemacandreNa sA // 55 // Meaning : Whatever little knowledge about yoga could be learned from the scriptures, the discourses of my guru, and from my personal spiritual experience; and which astonishes the discerning having aptitude for yoga; has been written by me, Acharya Hemchandra, in this work called YOGA SHASTRA, on the earnest request of the Chaulukya king Kumarpal. Twelfth Chapter 265

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LIFE OF HEMCHANDRACHARYA Surendra Bothara The tree of Ahimsa that perplexed the post war world with its unique fruit Mahatma Gandhi was planted and nurtured in the Western Indian state of Gujarat during the 12th century by an intellectual giant named Hemchandracharya. K. M. Munshi has appropriately called him, "the creator of Gujarat consciousness". Although he lived in Gujarat and loved his motherland, his genius, even during his life time, influenced Indian thought. Hemchandracharya, popularly known as the omniscient of modern era (Kalikala Sarvajna), was a versatile genius. The stock pile of his works continue to astonish scholars even today. He was a poet, grammerian, linguist, lexicographer, teacher, philosopher, logician, historian and yogi, all fused into one. Appreciating his contributions the German indologist M. Winternitz has said, ...........not only Gujarat and the Jain community owe a great debt of gratitude to Hemchandra, he has also a place of honour in general Sanskrit literature as a compiler of useful and important works on grammer, lexicography, poetics and metrics." Jains knew Hemchandra only as one of the great philosophers of their tradition. It was German 266 Yoga Shastra

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indologists who first appreciated his alround achievements and versatility. In fact the first modern biography of Hemchandra was written in German by the famous indologist Dr. Buhler in 1889 in Vienna. Its English translation was done by Dr. Manilal Patel and published in 1936. Birth and Education It was the reign of Karnadev (son of Bhim Dev Solanki-I) when Hemchandra was born on the Kartik Purnima of V. 1145 (1089 A.D) in the town of Dhundhuka, 60 miles southwest of modern Ahmedabad. His father was a Shaivite trader named Chacha/Chachiga. His mother Pahini came from a Jain family. The future Hemchandra was named Changadev. He showed brilliance right from childhood. When Devachandra, a prominent Jain monk, saw the boy he recognised his hidden talent and genius. He foresaw that if given proper guidance the boy would turnout to be a leader of men and do great service to his faith, country, and humanity. Devachandra requested Changadev's mother to allow him to be initiated in the religious order. Inspite of the early opposition of his father, Changadev's mother and maternal uncle gave permission. Devachandra took Changadev with him to Karnavati and put him to complete pre-initiation studies. In the year V. 1154 (1091 A.D.) Changadev, at an age of eight years, was initiated into the holy order as monk Somachandra. Thus started the career of Life of Hemchandracharya 267

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one of the brightest stars on the horizon of Indian literature and philosophy. Not much is known about the years during which Somachandra completed his education and absorbed all available knowledge. Somchandra, through his shear brilliance, attained the highest point of the Jain church at an early age of 21 years. In the year V. 1166 (1110 A.D.) he was made Acharya and his name was changed to Hemchandra (the man with the golden glow). The ceremony was held at Nagapura (modern Nagaur in Rajasthan). Hemchandra wanted to enhance his knowledge of grammer by going to Kashmir, the most prominent seat of grammer studies during those days. It appears that circumstances did not allow him to move out to so far a place from Gujarat. However, Hemchandra continued his studies in grammer with avialable scholars like Utsaha. Siddharaj Jaisimba Dev It appears that for fifteen years after becoming Acharya, he remained almost in oblivion from public life and continued maturing his knowledge. The first mention of his presence in public life is in the famous debate between Vadi Dev Suri and Kumud Chandra. It was in V. 1181 (1.25 A.D.), and appears to be his introduction to the court of Siddharaj Jaisimha Dev. Hemchandra was 36 yrs. of age at that time. Although Hemchandra was present during the 268 Yoga Shastra

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debate, he only acted as one of the assisting scholars to the then prominent Vadi Dev Suri. The period of Hemchandra's influence on the throne of Gujarat starts some time between the last months of V. 1191 and begining of V. 1192 (A.D. 1136), This was the time when Jaisimha returned to Patan after conquering Malwa. Hemchandra composed a verse welcoming the conqueror. The king was highly impressed and requested Hemchandra to visit him frequently. During one of these meetings Jaisimha requested Hemchandra to compose a work on grammer in order to overshadow the Bhoj Vyakaran of Malwa. Hemchandra agreed to take up the work provided the eight existing treatises on grammer from Kashmir were made available to him. The king sent his emmisseries and procured these available works soon. Hemchandra wrote the voluminous new grammer and named it Siddha Hem Shabdanushasana. The work was enthusiastically received by scholars. This inspired Hemchandra to compose more works on allied subjects. He came out with two explanatory works on his grammer, the Laghuvritti and the Brihadvritti. Later he also wrote supplementary works like Dhatupada, Unadi, and Linganushasana. Hemchandra impressed Jaisimha not only through his scholarly works but also on account of the religious tolerance he practiced. He preached Life of Hemchandracharya 269

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the anekanta (relativity of truth) principle and practiced it as well. All this influenced Jaisimha to the extent that, inspite of being a Shaivite, he developed an inclination toward Jainism. He built a temple of Mahavir at Siddhapur. Chaulukya Kumarpala On death of Jaisimha, when Kumarpala ascended the throne of Gujarat, Hemchandra's influence further increased. Kumarpala was the son of Jaisimha's cousin but his grand mother was said to be a court dancer. As such Jaisimha never wanted Kumarpala to rule Gujarat. In the later part of his life Jaisimha even wanted to execute Kumarpala. For this reason Kumarpala remained a fugitive for quite some time. During these days he visited Hemchandra at Cambay. Hemchandra predicted that he would rule Gujarat one day. He also extended his support to Kumarpal through his rich and influential followers like Udayan and Vagbhatta. Once Kumarpal took over the reign of Gujarat he maintained his contacts with Hemchandra. However, till V. 1203 (1151 A.D.) he was very much occupied with consolidating his empire. His contacts with Hemchandra became regular only after that. With every passing day his faith in Hemchandra and his preachings grew stronger and stronger. On request of Kumarpala, Hemchandra wrote Yoga Shastra, Vitaragastutis and Trishashtishalak apurusha charitra. 270 Yoga Shastra

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Hemchandra, through Kumarpala, deeply influenced the life and culture of the people of Gujarat. He was being consulted on all matters pertaining to public reforms as well as important political matters. Under the influence of Hemchandra, Kumarpala promulgated state ordinances prohibiting animal killings, gambling, and alchohol. Hemchandra also inspired Kumarpal to build temples and other religious abodes, and also to rennovate many old temples. Besides, this Kumarpal also started twenty one large libraries with copies of Hemchandra's works. The extent of Hemchandra's influence over Kumarpala can best be infered from the fact that Jain religion was made state religion during his reign. Hemchandra died at a ripe age of 84 years in the year V. 1229 (A.D. 1173), a short time before the death of Kumarpala. Kalikala Sarvajna The period during which Hemchandra dominated the Indian intellectual scene was by no means a dull or even a mediocre period. There was no dearth of eminent scholars. Hemchandra excelled from among the excellent, not ordinary. Names of some of his contemporaries would be enough to indicate his stature. Maharshi was a scholar of eminence in logic, Utsaha was a famed grammerian, Sagar Pandit was another versatile intellectual, Rama was a logician and dialectician; these four were members Life of Hemchandracharya 271

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at the court of Jaisimha. Other famed intellectuals of that period were : Govindacharya, Suracharya, Viracharya, Vardhman Suri, Dronacharya, Samkhyawadi Simha, Kamalkirti, Vagbhatta, Acharya Manikya Chandra, Bhava Brihaspati, Abhay Dev Suri, Shanti Suri, Dharma, Dhanpal, Vadi Dev Suri, Kumudchandra, Maldhari Hemchandra, Bhagwati, Devbodh, poet Shripal, Tarka, Bharat, Pragvat etc. Inspite of being attached to Jain tradition Hemchandra was open minded and religiously tolerant. He worshipped qualities not person, and that made him more popular and respected than many of his contemporaries. In his Mahavir stotra, his philosophy of life is candidly expressed, "I am not biased in your favour because of blind faith, nor am I against any one because of revulsion. I have accepted you after proper examination of the information received through canons." Although respecting and accepting the traditional knowledge, Hemchandra never hesitated in stating the truth as he experienced. About professionalism prevailent in physicians he writes, "Like a courtesan, you never glance even at a friend even though he is sick, even though asking, unless you are paid." Such candid portrayal of people, their habits and habitats can be found spread throughout his works. Hemchandra was a keen observer; an efficient compiler of information, a sharp analyser and a lucid 272 Yoga Shastra

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writer. Although his main subjects were grammer, philosophy, poetics, logics, and history, he did not loose any opportunity to touch other subjects covering general social life of his period. This alround genius of Hemchandra influenced the life and culture of people of Gujarat and made Gujarat what it is today. The present day monks should learn, how to influence masses and steer them in the right direction to form a better society; and for this they should study the life and works of Hemchandra. Life of Hemchandracharya 273

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Works of Hemchandra Hearsay attributes more than thirty million couplets to Hemchandra's pen. A more realistic estimate is given by Muni Punya Vijai ji. According to him the volume of his available works measured in number of couplets is as follows : 1. Siddhahema-laghuvritti (Sanskrit Grammar) 6000 Couplets 2. Siddhabema-Bribadvritti ( , , ) 18000 3. Siddhabema-Bribannyas ( , ) 84000 4. Siddhabema-Prakrit- (Prakrit Grammar) 2200 Vritti 5. Linganushasana (Sanskrit Grammar) 3684 6. Unadigana Vivarana ( ) 3250 7. Dhatu Parayana Vivaranal , , ) 5600 8. Abhidban Chintamani (Sanskrit Lexicon) 10000 9. Appendix to Abhidhan (, ,, ) 204 Chintamani 10. Anekarth Kosh (Sanskrit Lexicon) 1828 11. Nigbantu Kosh (Botanical Dictionary) 396 12. Desinamamala (Desi Lexicon) 3500 13. Kavyanushasan (Poetics) 6800 14. Chhandonushasan (Metrics) 3000 15. Sanskrit Dvayashraya (History) 2828 16. Prakrit Dvayashraya (History) 1500 17. Pramanamimansa (incomplete) (Logics) 2500 18. Vedankush (Logics) 1000 19. Trishashtishalakapurusha charitra (Legends) 3200 20. Parishishta Parwa (Legendary History) 3500 21. Yoga Shastra with commentary (Yoga) 12750 22. Vitaraga stotra (Poetry) 188 23. Anya-yoga-Vyavachbeda-dwatrinshika (Poetry) 32 24. Ayoga-Vyavachheda-dwatrinshika (Poetry) 25. Mahadeva Stotra (Poetry) Total 2,04,836 32 44 274 Yoga Shastra

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S. No. Title Language Author Price 140/ 141 19. Jain Bauddha Aur 20. Gita Ke Achar Darshan Ka Tulanatmak Adhyayan. Two Volumes H. Dr. Sagarmal Jain 21. Jain Karma Siddhant Ka Tulpatmak Adhyayan H. Dr. Sagarmal Jain 22. Hem-Parkrit Vyakaran Shikshak P.H. Dr. Udai Chand Jain 23. Acharang Chayanika P.H. Dr. K.C. Sogani 24. Vakpatiraj Ki Lokanubhuti P.H. Dr. K.C. Sogani 25. Prakrit Gadya Sopan P.H. Dr. Prem Suman Jain 26. Apabbransh Aur Hindi H. Dr. Devendra K. Jain 27. Neelanjana H. Ganesh Lalwani 28. Chandanmurti H. Ganesh Lalwani 16/25/- 18/ 12/16/30/121 201 29. Astronomy & Cosmology E. Prof. L.C. Jain 151 501 150/ 30. Not Far From The River . P.E. David Ray 31. Upmiti Bhava 32. Prapancha Katha Two Volumes H. M. Vinay Sagar 33. Saman Suttam Chayanika P.H.E. Dr. K. C. Sogani 34. Milay Man Bheetar Bhagwan H. Vijay Kala Purna Suri 35. Jain Dharma Aur Darshan H. Ganesh Lalwani 36. Jainism (Some Essays) E. Dalsukh Malvaniya 161 30/ 9130/ 276

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S. No. Title Language Author Price 10/ 16/ 37. Dashyaikalika Chayanika P.H. Dr. K. C. Sogani 12138. Rasa Ratna Samucchaya S.E. Dr. J. C. Sikdar 15/39. Neeti Vakyamritam S.H.E. Dr. S. K. Gupta 100/40. Samayik Dharma : Ek Purna Yoga H. Vijai Kala Purna Suri 10141. Gautam Ras : Ek Parisheelan H. M. Vinay Sagar 35/42. Ashtapahuda Chayanika P.H. Dr. K. C. Sogani 43. Ahimsa : The Science of Peace E. Surendra Bothara 30/44. Vajjalagga Mein Jiwan Mulya P.H. Dr. K. C. Sogani 45. Gita Chayanika S.H. Dr. K. C. Sogani 46. Rishibhashit Sutra P.H.E. Ed. M. Vinay Sagar 100/47. Nadivijnanam and S.E. Dr. J. C. Sikdar 30/48. Nadiprakasham 49. Rishibhashit : Ek Adhyayan H. Dr. Sagarmal Jain 30/50. Uvayai Suttam P.H.E. Ed. Ganesh Lalwani 100/-, 80/51. Uttaradhyayan Chayanika P.H. Dr. K. C. Sogani 52. Samayasar Chayanika P.H. Dr. K. C. Sogani 16/53. Paramatma Prakash and Yogasar Chayanika P.H. Dr. K. C. Sogani 54. Rishibhashit : A Study E. Dr. Sagarmal Jain 55. Arhat-Vandana H. M. Chandraprabh Sagar 3156. Rajasthan Mein Swami Vivekanand H. Pt. Jhabarmull Sharma 100/ 16/ 107 10/ 30) 277

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S. No. Title Language Author Price 30/ 60/ 57. Shri Anandghan Chovisi R.H. Ed. Bhanwar Lal Nahata 58. Deva Chandra Chovisi Sanuwad R.H Pr. Sajjan Shriji 59. Sarvajna Kathit Param Samayik Dharma H. Vijay Kalapurna Suri 60. Dukh Mukti : Sukh Prapti H Kanhaiya Lal Lodha 61. Gatha Saptashati P.S H. Hariram Acharya 62. Trishashti Shalaka Purush Charitra. H. Ganesh Lalwani 30/ 30/ Available at: Jain Bhawan P-25, Kalakar Street, Calcutta-700 007 Agam, Ahimsa, Samta, Evam Prakrit Sansthap Padmini Marg, Sunderwas Udaipur-313001 Saraswati Pustak Bhandar 112, Hathikhana, Ratanpole, Ahmedabad-380001 4. Motilal Banarsidass 41 V.A., Bunglow Road, Jawahar Nagar, Delhi-110007 278

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OPINIONS ON OUR PUBLICATIONS Title : AHIMSA : The Science of Peace by-Surendra Bothara Rs. 30/ "It indeed contains a very thought provoking essay and decidedly a fresh contribution to the concept, fabric and application of Ahimsa as preached by the great Nirgrantha teachers." -Dr. M. A. Dhaky, Associate Director (Research) American Institute of Indian Studies, Varanasi "Ahimsa is the central theme of Jain philosophy. Many great scholars of the past have put forth profound discussions on Ahimsa philosophy. We are grateful to the author for presenting a serious and detailed analysis of Ahimsa darshan in original style for readers in English. The book is not only worth reading but also worth pondering on. It is also worth popularising for those who are curious about the fundamentals of Ahimsa." -Muni Samdarshi Prabhakar, Amar Bharti, Virayatan, Rajagriha

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"The book is well documented and is based on the author's wide range of study of medical science, biology, psychology, and other natural sciences. It is based on his studies of Ahimsa as developed by Jain thinkers." -Prof. Dr. J. C. Jain, Bombay "This book has presented Ahimsa as the science of inner and international peace. The philosophical and metaphysical analysis of Ahimsa is very deep. Beyond the body it envelopes speach and mind as well. Discussing the spread of violence in modern society the author has stressed on the inspiring powers of Ahimsa as its solution. The concept of Ahimsa and its all enveloping application have been scientifically and logically discussed in ten chapters. In his foreword Mr. D. R. Mehta has discussed goodwill and benevolence, two vital aspects of Ahimsa, in touching style." -Dr. Narendra Bhanavat, Editor, Jinwani, Jaipur. Title : Half a Tale-by Dr. Mukund Lath Rs. 150/ "The Prakrit Bharti which has published this book must he a remarkable institution. It has had the imagination to present a work which is as unusual as it is relevant, and to choose a translater editor who combines scholarship with elegance in a manner not very common on our subcontinent. It is arguably the first autobiography in Indian literature." --Shama Futehally, Delbi

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szitektidele Our Publications available at: 1. Prakrit Bharti Academy 3826, Rasta M. S. B., JAIPUR-302003 2. Shri Jain Swetamber Nakoda Parshwanath Teerth Mewanagar, St. BALOTRA-344025 Distt. Barmer 3. Agam, Ahimsa, Samta & Prakrit Institute Padmini Marg, UDAIPUR-313001 4. Motilal Banarsidass (a) Bunglow Road, Jawahar Nagar, DELHI-110007 Chowk, VARANASI-221001 Ashok Rajpath, PATNA-800004 (d) 24, Race Course Road, BANGALORE-560001 (e) 120, Royapettah High Road, Mylapur, MADRAS-600004. 5. Jain Bhawan P-25, Kalakar Street, CALCUTTA-700007 Internationa Wvwo n ibr ryg