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INTRODUCTION.
one or two topics, where they both travel over common ground. In the Gità, chapter VI, stanzas 33, 34 (p. 71), we have Arguna putting what is, in substance, a question to Krishna, as to how the mind, which is admittedly' fickle, boisterous, strong, and obstinate,' is to be brought under coatrol-such control having been declared by Krishna to be necessary for attaining devotion (yoga)? Krishna answers by saying that the mind may be restrained by 'practice (abhyasa) and indifference to worldly objects (vairágya). He then goes on to say, that devotion cannot be attained without self-restraint, but that one who has self-restraint, and works to achieve devotion, may succeed in acquiring it. Here the subject drops. There is no further explanation of practice' or 'indifference to worldly objects,' no exposition of the mode in which they work, and so forth. Contrast now the Yoga-sätras. The topic is there discussed at the very outset of the work. As usual the author begins with 'Now therefore the Yoga is to be taught.' He then explains Yoga by the well-known definition Yoga is the restraint of the movements of the mind.' And then after pointing out what the movements of the mind are, he proceeds: 'Their restraint is by means of practice and indifference to worldly objects 1,'—the very terms, be it remarked in passing, which are used in the Bhagavadgita. But having come thus far, the author of the Satras does not drop the subject as the author of the Gita docs. lle goes on in this wise : 'Practice is the effort for keeping it steady.' 'And that becomes firmly grounded when resorted to for a long time, without interruption, and with correct conduct.' So far we have a discussion of the first requisite specified, namely, practice. Patañgali then gocs on to his second requisite for mental restraint. 'Indifference to worldly objects is the consciousness of having subdued desires &c. (Vasikåra sangña) which belongs to ORC having no longing for objects visible and those which
- - - ---- - .. .- -.lorian Literatare (p. 313, gote 235), that the author of these Sätras was older than Boddha ?
Sátra 19, Abbyken-virágyabhyhm tandirodhak.
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