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SVETASVATARA-UPANISHAD.
level, pure, free from pebbles, fire, and dust, delightful by its sounds, its water, and bowers, not painful to the eye, and full of shelters and caves.
Il. When Yoga is being performed, the forms which come first, producing apparitions in Brahman, are those of misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon?
12. When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place ?, then there is no longer illness, old age, or pain3 for him who has obtained a body, produced by the fire of Yoga.
13. The first results of Yoga they call lightness, healthiness, steadiness, a good complexion, an easy pronunciation, a sweet odour, and slight excretions.
14. As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from grief, after he has seen the real nature of the self 4. .
âsraya by mandapa, a booth. See Bhagavadgîtâ VI, 11. In the Maitr. Up. VI, 30, Râmatîrtha explains sukau dese by girinadîpulinaguhâdisuddhasthâne. See also Âsv. Grihya-sútras III, 2, 2.
1 Or, it may be, a crystal and the moon.
2 The Yogaguna is described as the quality of each element, i.e. smell of the earth, taste of water, &c. It seems that the perception of these gunas is called yogapravritti. Thus by fixing the thought on the tip of the nose, a perception of heavenly scent is produced; by fixing it on the tip of the tongue, a perception of heavenly taste; by fixing it on the point of the palate, a heavenly colour ; by fixing it on the middle of the tongue, a heavenly touch; by fixing it on the roof of the tongue, a heavenly sound. By means of these perceptions the mind is supposed to be steadied, because it is no longer attracted by the outward objects themselves. See Yoga-sûtras I, 35. • Or no death, na mrityuh, B.
Pareshâm pâlhe tadvat sa tattvam prasamîkshya dehîti.
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