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93
79. Marutanga's statement is quoted above, page 30 and Note 61. He says wrongly that the Tripastiralakāpurusacarita was written before the Yogue'dstra. This statement is repented by Jinamandana. The Prabhavakacaritra XXII, 775 ff. and 899 ft gives the date of the two works as much later, but it puts the Yogas'ästra first.
80. The first four Prakas'as of the Fogas'astra are known through E. Windisch's edition and translation in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. XXVIII, pp. 185 ff. The contents of the last eight Prakas'as, which are preserved only in very few MSS. are as follows:
Prakasa V, about certain exercises belonging to the Yoga and their results, as they are taught by others, according to the Commentary of Patanjali and others. To these belong 1) the Prasayama, by which one learns how to control the winds of the body and the Manas, s'l. 1-25, 2) the Dharanā, by which one learns how to conduct the winds into any parts of the body one likes, and to draw them out again, s'l. 26-35, 3) the observation of the movements of the winds in the body, by which one can foretell death and life, fortune and misfortune, s'l. 36-120, 4) other methods of predetermining the death through meditation and divination, sl. 121-224, 5) methods of determining victory and defeat, success or failure of undertakings and so forth, sl. 225-251, 6) the cleansing of the Naḍis, the arteries, which are the paths of the wind, s'l. 252-263, 2) the Vedhavidhi and Parapurapraves'a, the art of separating the soul from the body and of causing it to enter other bodies, s'l. 264-273.
Prakasa VI, slokas 7, about the futility of Parapurapraves'a and Präṣāyāma for gaining salvation, for which purpose, however, the Pratyakira taught by some is useful,-and about, the parts of the body which come into question for meditation (dhyana).
Prakasa VII, slokas 28, the Pindastha Dhyana, the meditation about bodies, with its fiva sub-divisions called Dharana, vis, the Parthivi, Agneyi, Märuti, Vuruşi and Tatrubka, see Bhandarkar, Report of 1883/84, pp. 110-111.
Prakasa VIII, s'lokas 78, the Padastha Dhyana, the meditation on sacred words or syllables, which one imaginos as written upon lotus-loaves, (see Bhandarkar, loc. cit. p. 111).
Prakas'a IX, slokas 15, the Rupastha Dhyana, the meditation on the form of Arhat, (see Bhandarkar, loe, eit. p. 112)
Prakasa X, slokas 24, (1) the Rapatita Dhyana, the meditation on the formless Paramaiman, which is only intelligence and rapture, i. e. the released soul, with which one identifies oneself, thereby making oneself like unto it; (2) another division of meditation, in 4 parts, namely, jäähyana, Apayavicayadhyāna, Vipakavicayadhyana and Samsthanadhyana
Prakas'a XI, s'lokas 61, the S'ukla Dhyana; see Bhandarkar, loc. cit. p. 110.
Prakasa XII, slokas 55, concluding remarks of the author, based upon his own experience, upon that which is especially necessary to the Yogi and leads him to salvation.
It is now easily understood why this part of the work, which is really the part which justifies the title, has not been much copied, whilst the MSS. of the first four Prakas'as are even now often explained to laymen as a text-book for their duties.
The Commentary to the Yogas'dstva was written by Hemacandrs after the completion of the text as well as of the Vilardgastotra, which, according to the Prabandhas, belonged to the Yoga s'astra, (Note 81). For verses of the latter (i. e. the Vitaragastotra) are often quoted, e. g. II, 7; III, 123; IV, 103; and the last verse of the Yogas'detra oven in the explanation of I, 4.
The explanation of the first four Prakis'as is extraordinarily detailed. The words of the text are expounded by very numerous quotations, and the stories, to which allusion is made, are related at great length. It is especially interesting that the legend of Schülabhadra in III, 181 is given in almost exactly the same words as in the Paris'istaparvan VIII, 2-193 and IX, 55-111a, without, however,
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