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XXXVII] Saiva Philosophy in the Vāyaviya-samhitā 127 continuance of the yoga process without the proper emotion. All sorrow comes through false knowledge. These sorrows are divided into three classes, in accordance with the classical Sāmkhya classification, as ādhyātmika, ādhibhautika, and ādhidaivika. Disappointment is the frustration of one's desires, and causes mental troubles which are called daurmanasya. When the mind is drawn to various objects of desire it is said to be in a state of flirtation. When these obstacles are overcome then come other obstacles in the way of the appearance of miraculous powers.
The word "yoga' in the Pāśupata-yoga is used as a derivative from the root 'yujir yoge,' and not from 'yuj samādhau,' as we find the word used in Patañjali's Yoga. The true yoga can only arise by the proper integrative knowledge of the meditation, the object of meditation, and the purpose of meditation. In meditating on Siva one should also meditate upon the energy of Siva, as the whole world is pervaded by them both
Among the miraculous powers which are regarded as obstacles in the progressive path of yoga one counts pratibhā, which means the power of knowing subtle things, things that are passed, and things that are obscure from our eyes, and things that are to come in future. In the Nyāya-mañjarī Jayanta mentions the word pratibhā in an entirely different sense. He means by pratibhā there an inexplicable intuition as to what may occur in the future, for example, "tomorrow my brother will come.” It also includes the power of understanding all kinds of sound without effort, all that may be communicated by any animal in the world, and also the power of having heavenly visions. So by these miraculous powers one may taste heavenly delights and exquisite pleasures of touch and smell of a higher order. So one may attain all kinds of miraculous powers, and one has a full command of all things that one may wish to have. It is unnecessary for us to dilate further on the various types of miraculous powers which the yogin may attain, and which may detract him from his onward path toward attaining the mahāyoga or the highest yoga, that is, the union with Siva.
But it is interesting to notice that the same chapter on the Pāśupata-yoga introduces certain methods which are not to be found in Patañjali's Yoga. Thus in VII. 2. 38, in a description of a particular posture of yoga, one is advised to fix one's attention on
