Chapter L: Death of Vidūratha 477 (1)

Conclusion 482

Genealogy 485

THE YOGA PHILOSOPHY.

The Yoga or contemplative philosophy of the Hindus, is rich, exuberant, grand and sublime, in as much as it comprehends within its ample sphere and deep recesses of meditation, all that is of the greatest value, best interest and highest importance to mankind, as physical, moral, intellectual and spiritual beings—a knowledge of the cosmos—of the physical and intellectual worlds.

It is rich in the almost exhaustless treasure of works existing on the subject in the sacred and vernacular languages of the country both of ancient and modern times. It is exuberant in the profusion of erudition and prolixity of ingenuity displayed in the Yoga philosophy of Patanjali, commensurate with the extraordinary calibre of the author in his commentary of the Mahábháshya on Pánini (Müller’s A. S. Lit. p. 235). Its grandeur is exhibited in the abstract and abstruse reflections and investigations of philosophers in the intellectual and spiritual worlds as far as human penetration has been able to reach. And its sublimity is manifested in its aspiring disquisition into the nature of the human and divine souls, which it aims to unite with the one self-same and all pervading spirit.

It has employed the minds of gods, sages, and saints, and even those of heroes and monarchs, to the exaltation of their natures above the rest of mankind, and elevation of their dignities to the rank of gods, as nothing less than a godly nature can approach and approximate that of the All-perfect Divinity. So says Plato in his Phaedras; “To contemplate these things is the privilege of the gods, and to do so is also the aspiration of the immortal soul of man generally; though only in a few cases is such aspiration realized.”

The principal gods Brahmá and Siva are represented as Yogis, the chief sages Vyása, Válmiki, Vasishtha and Yájnavalkya were propounders of Yoga systems; the saints one and all were adepts in Yoga; the heroes Ráma and Krishna were initiated in it, and the kings Dasaratha and Janaka and their fellow prince Buddha were both practitioners and preceptors of Yoga. Mohammed held his nightly communions with God and his angels, and Jesus often went over the hills—there to pray and contemplate. Socrates had his demon to communicate with, and in fact every man has his genius with whom he communes on all matters. All this is Yoga, and so is all knowledge derived by intuition, inspiration and revelation, said to be the result of Yoga.

II. SCIENCES CONNECTED WITH YOGA

The yoga philosophy, while it treats of a variety of subjects, is necessarily a congeries of many sciences in itself. It is the Hindu form of metaphysical argument for the existence of the ‘One Eternal’—the Platonic “Reality.” It is ontology in as much as it teaches _a priori_ the being of God. It is psychology in its treatment of the doctrine of feelings and passions, and it is morality in teaching us to keep them under control as brutal propensities, for the sake of securing our final emancipation and ultimate restoration into the spirit of spirits. Thus it partakes of the nature of many sciences in treating of the particular subject of divinity.

The Yoga in its widest sense of the application of the mind to any subject is both practical, called _kriyá Yoga_, as also theoretical, known as _Jnána Yoga_; and includes in itself the two processes of synthesis and analysis alike, in its combination (_Yoga_) of things together, and discrimination (_Viveka_) of one from the other, in its inquiry into the nature of things (_Vastuvichára_), and investigation of their abstract essence called _Satyánusandhánná_. It uses both the _a priori_ (_púrvavat_) and _a posteriori_ (_paravat_) arguments to prove the existence of the world from its Maker and the _vice versa_, as indicated in the two aphorisms of induction and deduction _Yatová imani_ and _Janmadyasya yatah &c._ It views both subjectively and objectively the one self in many and the many in one unto which all is to return, by the two mysterious formulas of _So ham_ and _tat twam &c._

It is the reunion of detached souls with the Supreme that is the chief object of the Yoga philosophy to effect by the aforesaid processes and other means, which we propose fully to elucidate in the following pages; and there is no soul we think so very reprobate, that will feel disinclined to take a deep interest in them, in order to effect its reunion with the main source of its being and the only fountain of all blessings. On the contrary we are led to believe from the revival of the yoga-cult with the spiritualists and theosophists of the present day under the teachings of Madame Blavatsky and the lectures of Col. Olcott, that the Indian public are beginning to appreciate the efficacy of Yoga meditation, and its practice gaining ground among the pious and educated men in this country.

Notwithstanding the various significations of Yoga and the different lights in which it is viewed by several schools, as we shall see afterwards, it is most commonly understood in the sense of the esoteric faith of the Hindus, and the occult adoration of God by spiritual meditation. This is considered on all hands as the only means of one’s ultimate liberation from the general doom of birth and death and the miseries of this world, and the surest way towards the final absorption of one’s-self in the Supreme,—the highest state of perfection and the _Summum bonum_ of the Hindu. The subject of Yoga Vasishtha is no other than the effecting of that union of the human with the Divine Soul, amidst all the trials and tribulations of life.

III. THE YOGA OF ENGLISH WRITERS.

The yoga considered merely as a mode or system of meditation is variously described by European authors, as we shall see below.

Monier Williams says “According to Patanjali—the founder of the system, the word yoga is interpreted to mean the act of “fixing or concentration of the mind in abstract meditation”. Its aim is to teach the means by which the human soul may attain complete union with the Supreme Soul, and of effecting the complete fusion of the individual with the universal spirit even in the body”, Indian Wisdom p. 102.

Weber speaking of the yoga of the Atharvan Upanishads says; “It is the absorption in _átman_, the stages of this absorption and the external means of attaining it.” Again says he; “The yoga in the sense of union with the Supreme Being, is absorption therein by means of meditation. It occurs first in the latter Upanishads, especially the tenth book of the Taittiríya and the Katha Upanishads, where the very doctrine is itself enunciated”, Hist. Ind Lit p. 153-171.

Müllins in his prize essay on Vedanta says, the Sankhya yoga is the union of the body and mind, p. 183. In its Vedantic view, it is the joining of the individual with the Supreme Spirit by holy communion of the one with the other through intermediate grades, whereby the limited soul may be led to approach its unlimited fountain and lose itself in the same.

IV. YOGA-CHARACTERISTIC OF THE HINDUS.

Max Müller characterises the Hindu as naturally disposed to _Yoga_ or a contemplative turn of his mind for his final beatitude in the next life, amidst all his cares, concerns and callings in this world, which he looks upon with indifference as the transient shadows of passing clouds, that serve but to dim for a moment but never shut out from his view the full blaze of his luminous futurity. This description is so exactly graphic of the Hindu mind, that we can not with-hold giving it entire as a mirror of the Hindu mind to our readers on account of the scarcity of the work in this country.

“The Hindu” says he “enters the world as a stranger; all his thoughts are directed to another world, he takes no part even where he is driven to act, and even when he sacrifices his life, it is but to be delivered from it.” Again “They shut their eyes to this world of outward seeming activity, to open them full on the world of thought and rest. Their life was a yearning for eternity; their activity was a struggle to return to that divine essence from which this life seemed to have severed them. Believing as they did in a really existing and eternal Being _to ontos-onton_ they could not believe in the existence of this passing world.”

“If the one existed, the other could only seem to exist; if they lived in the one they could not live in the other. Their existence on earth was to them a problem, their eternal life a certainty. The highest object of their religion was to restore that bond by which their own self (_átman_) was linked to the eternal self (_paramátman_); to recover that unity which had been clouded and obscured by the magical illusions of reality, by the so-called _Máyá_ of creation.”

“It scarcely entered their mind to doubt or to affirm the immortality of the soul (_pretya-bháva_). Not only their religion and literature, but their very language reminded them daily of that relation between the real and seeming world.” (Hist A. S. Lit. p. 18). In the view of Max Müller as quoted above, the Hindu mind would seem to be of that realistic cast as the Platonic, whose theory of Ontology viewed all existence as mere phantoms and _precepta_ of sense, and very short of that perfection, which the mind realizes in its meditation or _Yoga_ reveries.

The Hindu Yogi views the visible world exactly in the same light as we have said before, that Plato has represented it in the simile commencing the seventh book of his Republic. “He compares mankind to prisoners in a cave, chained in one particular attitude, so as to behold only an ever-varying multiplicity of shadows, projected through the opening of the cave upon the wall before them, by some unseen realities behind. The philosopher alone, who by training or inspiration, is enabled to turn his face from these visions, and contemplate with his mind, that can at once see the unchangeable reality amidst these transient shadows”, Baine on Realism pp. 6 and 7.

V. VARIOUS SIGNIFICATIONS OF YOGA.

The Váchaspati lexicon gives us about fifty different meanings of the word _Yoga_, according to the several branches of art or science to which it appertains, and the multifarious affairs of life in which the word is used either singly or in composition with others. We shall give some of them below, in order to prevent our mistaking any one of these senses for the special signification which the term is made to bear in our system of _Yoga_ meditation.

The word _Yoga_ from the root “_jung_” (Lat.) _Jungere_ means the joining of any two things or numbers together. Amara Kosha gives five different meanings of it as, संयोगे मेलने ध्याने धारने उपायेच; the other Koshas give five others, _viz._, भैषज्ये देह स्थैर्ये कर्म्मकौशले विश्वासघातकेच ।

1. In Arithmetic it is अङ्क योग or addition, and योग बिभाग is addition and subtraction. 2. In Astronomy the conjunction of planets and stars ग्रहनक्षत्रादि संयोगः 3. In Grammar it is the joining of letters and words सन्धिः समासः । 4. In Nyáya it means the power of the parts taken together अबयब शक्तिः, तर्क दीपिका । 5. In Mímánsa it is defined to be the force conveyed by the united members of a sentence.

In contemplative philosophy it means; 1. According to Pátanjali,—the suppression of mental functions चित्तवृत्ति निरोधः । 2. The Buddhists mean by it—the abstraction of the mind from all objects. सर्ब्बबिषयेभ्यः चित्तनिबृत्ति निरोधः । 3. The Vedanta meaning of it is—जीबात्मा परमात्मनोरैक्यं the union of the human soul with the Supreme spirit. 4. Its meaning in the _Yoga_ system is nearly the same, _i. e._, the joining of the vital spirit with the soul; संयोगं योगमित्याहुर्ज्जीबमात्मनोरिति । 5. Every process of meditation is called also as Yoga. योगाङ्ग योग उच्यते ।

Others again use it in senses adapted to their own views and subjects; such as the Vaiseshika philosophy uses it to mean, the fixing of the attention to only one subject by abstracting it from all others आत्मनो व्यावृत्त मनसः संयोगो योग उच्यते । 2. The Rámánuja sect define it as the seeking of one’s particular Deity स्वस्व देवतानु सन्धानमिति रामानुजाः ।

In this sense all sectarian cults are accounted as so many kinds of Yogas by their respective votaries. 3. According to some Buddhists it is the seeking of one’s object of desire अप्राप्तस्यार्थस्य प्राप्तये पर्यानुयोगः । 4. And with others, it is a search after every desirable object. 5. In Rhetoric it means the union of lovers कामुक कामिनी सम्मेलनं ।

In Medicine it means the compounding of drugs under which head there are many works that are at first sight mistaken for Yoga philosophy. Again there are many compound words with _Yoga_ which mean only “a treatise” on those subjects, such as, works on wisdom, on Acts, on Faith &c., are called ज्ञान योग, क्रिया योग, भक्त्ति योग इत्यादि । .

Moreover the words _Yoga_ and _Viyoga_ are used to express the two processes of synthesis and analysis both in the abstract and practical sciences for the combination and disjoining of ideas and things.

VI. THE DIFFERENT STAGES OF YOGA.

The constituent parts and progressive steps of Yoga, are composed of a series of bodily, mental and spiritual practices, the proper exercise of which conduces to the making of a perfect man, as a moral, intellectual and spiritual being, to be united to his Maker in the present and future worlds. These are called the eight stages of _Yoga_ (अष्टाङ्ग योग), of which some are external (बहिरङ्ग) and others internal (अन्तरङ्गानि). The external ones are:

_1st._ _Yama_ (यम); Forbearance or restraint of passions, feelings &c., including the best moral rules in all religions.

_2nd._ _Niyama_ (नियम ); Particular rules and vows for the observance of the _Yogi_.

_3rd._ _Asana_ (आसन); sedate position of the body to help deep meditation.

_4th._ Pránáyáma (प्राणायाम); Suppression and suspension of breath.

_5th._ Pratyáhára (प्रत्याहार), Restraint or control of senses and organs.

Among the internal practices are reckoned the following; _viz._;

_6th._ _Dhyána_ (ध्यान); Inward contemplation and meditation.

_7th._ _Dháraná_ (धारणा); Steadiness of the mind in study.

_8th._ _Samádhi_ (समाधि), Trance, the last stage of _Yoga_.

These again comprise some other acts under each of them, such as;

I. _Yama_ (समयम) Restraint includes five acts under it;

_1st._ _Ahimsá_ (अहिंसा); Universal innocence or hurting no animal creature.

_2nd._ _Asteyam_ (अस्तेयं); Avoidance of theft or stealth.

_3rd._ _Satyam_ (सत्यं); Observance of truth.

_4th._ _Brahmacharyam_ (ब्रह्मचर्यं); consisting in purity and chastity.

_5th._ _Aparigraha_ (अपरिग्रह); Disinterestedness.

II. _Niyama_ (नियम पञ्चधा); Moral rules consisting of five-fold acts. _Viz._;

_1st._ _Saucham_ (शौचं); Personal cleanliness.

_2nd._ _Santosha_ (सन्तोषः); contentment.

_3rd._ _Tapas_ (तपस्); Devotion including self denial and self mortification.

_4th._ _Sádhyáya_ (साध्याय); knowledge of all nature.

_5th._ _Pranidhána_ (ईश्वर प्रनिधानं); Adoration of God.

III. _Asana_ (आसन); Different modes of postures, tranquil posture (पद्मासन) &c.

IV. _Pránáyáma_ (प्राणायामः); Rules of Respiration, three sorts, viz.;

_1st._ _Rechaka_ (रेचकं); Expiration or Exhalation.

_2nd._ _Púraka_ (पूरकं); Inspiration or Inhalation.

_3rd._ _Kumbhaka_ (कुम्भकं अष्टधा); Suppression of breathing, eight ways.

V. _Pratyáhára_ (प्रत्याहारः इन्द्रिय निग्रहः) Restraining the senses from their gratifications in many ways.

VI. _Dhyána_ (ध्यान चित्तनिरोधः); Abstract contemplation, apart from the testimonies of:—

1. Pratyaxa (प्रत्यक्ष); Perceptions.
2. Pramána (प्रमाणं); Apprehensions.
3. Anumána (अनुमान); Inference.
4. Sabda (शब्दः); Verbal testimony.

VII. _Dháraná_ (धारणा); Retentiveness.

VIII. _Samádhi_ (समाधि); Absorption in meditation, in two ways;
1. _Savikalpa_ (सबिकल्पः); With retention of self volition.
2. _Nirvikalpa_ (निर्बिकल्पः); _With loss of volition._

The Upáyas (उपायाः); Or the means spoken of before are;

1. _Uposhana_ (उपोषणं); Abstinence.
2. _Mitásana_ (मिताशनं); Temperance.
3. _Ásrama_ (आश्रमः); Sheltered abodes.
4. _Visráma_ (बिश्रामः) Rest and repose from labor.
5. _Avarodha_ (अबरोधः); Self confinement in closets.
6. _Asanam_ (अशनं); _Subsistence on light food._

Beside these there are many vices called _Apáyas_ or _dóshas_ (अपायादोषाः) which are obstacles to meditation, and which we omit on account of their prolixity.

VII. NATURE OF THE SOUL.

Now as the end and aim of _Yoga_ is the emancipation of the Soul, it is necessary to give some account of the nature of the soul (_átmatatwa_) as far as it was known to the sages of India, and formed the primary subject of inquiry with the wise men of every country according to the sayings; “_Gnothe seauton_,”

“_Nosce teipsum_,” “Know thyself”, “_Khodra bedan_,” and Arabic
“_Taalam Nafsaka_,” आत्मानु सन्धीयताम् &c.

“The word Atman,” says Max Müller, “which in the Veda occurs as often as “_twan_,” meant life, particularly animal life” (Vide Rig Veda I. 63, 8.) _Atmá_ in the sense of _self_ occurs also in the Rig Veda (I. 162. 20), in the passage मात्वा-तपत् प्रिय आत्मापियन्तं. It is also found to be used in the higher sense of soul in the verse सूर्य्यो आत्मा जगतस्तष्टूषश्च “The sun is the soul of all that moves and rests (R. I. 115. 1). The highest soul is called _paramátman_ (परमात्मा) of which all other souls partake, from which all reality in this created world emanates, and into which every thing will return.”

_Atman_ originally meant air as the Greek _atmos_, Gothic _ahma_, Zend _tmánam_, Sanscrit त्मानं and आत्मानं, Cuniform _adam_, Persian _dam_, whence we derive Sans. अहं Hindi हम् Uria and Prakrit अमू and Bengali आमि, मुइ &c. The Greek and Latin _ego_ and German _ich_ are all derived from the same source. The Romance _je_ and Hindi _ji_ are corruptions of Sanskrit जीब meaning life and spirit. Again the Páli अत्ता and the Prakrit आप्पा is from the Sanscrit आत्मा, which is आप् in Hindi, आपन in Bengali and अप्पन in Uria &c. The Persian “_man_” is evidently the _Sátman_ by elision of the initial syllable.

These meanings of _átman_ = the self and _ego_ form the basis of the knowledge of the Divine soul both of the Hindu as of any other people, who from the consciousness of their own selves rise to that of the Supreme. Thus says Max Müller on the subject, “A Hindu speaking of himself आत्मन् spoke also, though unconsciously of the soul of the universe परमात्मन्, and to know himself, was to him to know both his own self and the Universal soul, or to know himself in the Divine self.”

We give below the different lights in which the Divine soul was viewed by the different schools of Hindu philosophy, and adopted accordingly in their respective modes of Yoga meditation. The Upanishads called it Brahma of eternal and infinite wisdom नित्यं ज्ञानमनन्तं ब्रह्म ।

The Vedantists;—A Being full of intelligence and blissfulness सच्चिदानन्द स्वरूपं ।

The Sánkaras;—A continued consciousness of one self. सनित्योपलब्धि स्वरूपोऽहमात्मा । The doctrine of Descartes and Malebranche.

The Materialists—convert the soul to all material forms देहमात्रमिति प्रकृत्यः ।

The Lokáyatas—take the body with intelligence to be the soul; चैतन्यबिशिष्टः देहमात्मां ।

The Chárvákas—call the organs and sensations as soul; इन्द्रियान्येबात्मेति ।

Do. Another sect—take the cognitive faculties as such; चेतनान्यात्मेत्यपरे चार्ब्बाकाः ।

Do. Others—Understand the mind as soul मनो एबात्मेत्यन्ये ।

Do. Others—call the vital breath as soul प्राण एबात्मा ।

Do. Others—understand the son as soul पुत्र एबात्मा ।

The Digambaras—say, the complete human body is the soul देहपरिमानमात्मा ।

The Mádhyamikas—take the vacuum for their soul शून्यमेबात्मेति ।

The Yogácháris—understand the soul to be a transient flash of knowledge in the spirit in meditation. क्षणं विज्ञाणं ।

The Sautrántas—call it a short inferior knowledge. ज्ञानाकारानुमेय क्षणिक बाह्यार्थः ।

The Vaibháshikas—take it to be a momentary perception क्षणिक बाह्यार्थमिति वैभाषिकाः ।

The Jainas—take their preceptor to be their soul अध्यापक आत्मा इति जैनाः ।

The Logicians—A bodiless active and passive agency देहाद्यतिरिक्त्त संसारी कर्त्ता भोक्त्तेति ।

The Naiyáyikas—understand the spirit to be self manifest प्रकाश्य इति नैयायिकाः ।

The Sánkhyas,—call the spirit to be passive, not active भोक्त्तेब नकर्त्तेति सांख्या ।

The Yogis—call Him a separate omnipotent Being अस्ति तद्ब्यतिरिक्त ईश्वरः सर्ब्बज्ञः सर्ब्बशक्तिरिति ।

The Saivas,—designate the spirit as knowledge itself अनुक्षेत्रज्ञादि पद बेदनीय इति शैबाः ।

The Mayávádis,—style Brahma as the soul ब्रह्मैबात्मेति मायाबादिनः ।

The Vaiseshikas,—acknowledge two souls—the Vital and Supreme जीबात्मा परमात्मा च प्रत्यक्ष एब ।

The Nyayá says—because the soul is immortal there is a future state आत्म नित्यत्वे प्रेत्यभाबसिद्धः ।

And thus there are many other _theories_ about the nature of the soul.

The Atmávádis—spiritualists, consider the existence of the body as unnecessary to the existence of the soul.

VIII. FINAL EMANCIPATION OR BEATITUDE.

The object of _Yoga_, as already said, being the emancipation of the soul from the miseries of the world, and its attainment to a state of highest felicity, it is to be seen what this state of felicity is, which it is the concern of every man to know, and which the _Yogi_ takes so much pains to acquire. The Vedantic Yogi, as it is well known, aims at nothing less than in his absorption in the Supreme Spirit and loosing himself in infinite bliss. But it is not so with others, who are averse to loose the sense of their personal identity, and look forward to a state of self existence either in this life or next, in which they shall be perfectly happy. The Yogis of India have various states of this bliss which they aim at according to the faith to which they belong, as we shall show below.

The Vedantic Yogi has two states of bliss in view; _viz._; the one _inferior_ which is attained in this life by means of knowledge तत्रामरः जीबन्मुक्ति लक्षणं तत्वज्ञानान्तरमेव, and the other _superior_, obtainable after many births of gradual advancement to perfection परं निःश्रेयसं क्रमेण भबति ।

The Chárvákas say, that it is either independence or death that is bliss. स्वातन्त्र्यं मृत्युर्ब्बा मोक्षः ।

The Mádhyamikas say; it is extinction of self that is called liberation आत्मोच्छेदो मोक्षः ।

The Vijnáni philosophers—have it to be clear and elevated understanding निर्मलज्ञानोदयः ।

The Arhatas have it in deliverance from all veil and covering आबरण बिमुक्तिर्मुक्तिः ।

The Máyávádis say, that it is removal of the error of one’s separate existence as a particle of the Supreme spirit ब्रह्मांशिकजीबस्य मिथ्याज्ञान निबृत्तिः ।

The Rámánujas called it to be the knowledge of Vásudeva as cause of all, बासुदेब ज्ञानं ।

The Mádhyamikas have it for the perfect bliss enjoyed by Vishnu बिष्णोरानन्दं ।

The Ballabhis expect it in sporting with Krishna in heaven कृष्णेण सह गोलके लीलानुभाबः ।

The Pásupatas and Máheswaras place it in the possession of all dignity परमैश्वर्य्यं ।

The Kápálikas place it in the fond embraces of Hara and Durga हरपार्ब्बत्यालिङ्गनं ।

The Pratyabhijnánis call it to be the perfection of the soul. पूर्णात्मालाभः ।

The Raseswara Vádis have it in the health of body produced by mercury पारदेन देहस्थैर्य्यं ।

The Vaisesikas seek it in the extinction of all kinds of pain दुःखः निबृत्तिरिति कणादादयः ।

The Mimánsakas view their happiness in heavenly bliss स्वर्गादि सुख भोगः ।

The Sarvajnas say that, it is the continued feeling of highest felicity नित्य निरतिशय सुखबोधः ।

The Pánini philologers find it in the powers of speech ब्रह्म रूपाया बाण्या दर्शनं ।

The Sánkhyas find it in the union of force with matter प्रकृतौ पुरुषस्याबस्थानं ।

The Udásína Atheists have it as consisting in the ignoring of self identity अहंङ्कर निबृत्तिः ।

The Pátanjalas view it in the unconnected unity of the soul पुरुषस्य निर्लेप कैबल्यं ।

The Persian Sufis call it _ázádigi_ or unattachment of the soul to any worldly object.

IX. ORIGIN OF YOGA IN THE VEDAS.

[Sidenote: Not in the Vedic Period.]

The origin of yoga meditation is placed at a period comparatively less ancient than the earliest Sanhita or hymnic period of vedic history, when the Rishis followed the elementary worship of the physical forces, or the Brahmanic age when they were employed in the ceremonial observances.

[Sidenote: Some _Traces_ of it.]

There are however some traces of abstract contemplation “dhyána yoga” to be occasionally met with in the early Vedas, where the Rishis are mentioned to have indulged themselves in such reveries. Thus in the Rig Veda—129. 4. सतो वन्धुमसति निरविन्दन् हृदि प्रतीष्य कवयो मनीषा ।

“The poets discovered in their heart, through meditation, the bond of the existing in the non-existing.” M. Müller. A. S. Lit. (p. 19.)

[Sidenote: The Gáyatrí Meditation.]

We have it explicitly mentioned in the Gáyatrí hymn of the Rig Veda, which is daily recited by every Brahman, and wherein its author Viswámitra “meditated on the glory of the Lord for the illumination of his understanding” भर्गो देवस्य धीमहि । But this bespeaks a development of intellectual meditation “_jnana yoga_” only, and not spiritual as there is no prayer for (मुक्ति) liberation.

[Sidenote: Áranyaka Period.]

It was in the third or Áranyaka period, that the yoga came in vogue with the second class of the Atharva Upanishads, presenting certain phases in its successive stages, as we find in the following analysis of them given by Professor Weber in his History of Ancient Sanskrit Literature. This class of works, he says, is chiefly made up of subjects relating to _yoga_, as consisting in divine meditation and giving up all earthly connections. (Ibid p. 163).

[Sidenote: Yoga Upanishads.]

To this class belong the Jábála, Katha—sruti, Bhallavi, Samvartasruti, Sannyása, Hansa and Paramhansa Upanishads, Srimaddatta, the Mándukya and Tarkopanishads, and a few others, (Ibid. p. 164). It will exceed our bounds to give an account of the mode of _yoga_ treated in these treatises, which however may be easily gathered by the reader from a reference to the Fifty two Upanishads lately published in this city.

[Sidenote: Their different modes of yoga.]

Beside the above, we find mention of yoga and the various modes of conducting it in some other Upanishads, as given below by the same author and analyst. The Kathopanishad or Kathavallí of the Atharva Veda, treats of the first principles of Deistic Yoga. Ibid. p. 158.

The Garbhopanishad speaks of the Sánkhya and Pátanjali yoga systems as the means of knowing Náráyana. (Ibid. p. 160). The Brahmaopanishad, says Weber, belongs more properly to the yoga Upanishads spoken of before. (Ibid. p. 161).

The Nirálambopanishad exhibits essentially the yoga stand point according to Dr. Rajendra Lala Mitra (Notices of S. Mss. II 95. Weber’s Id. p. 162). The yoga tatwa and yoga sikhá belong to yoga also, and depict the majesty of _Átmá_. (Ibid. p. 165).

Among the Sectarian Upanishads will be found the Náráyanopanishad, which is of special significance in relation to the Sánkhya and Yoga doctrines (Ibid. p. 166).

[Sidenote: Sánkhya and Pátanjala Yogas.]

It is plain from the recurrence of the word Sánkhya in the later Upanishads of the Taittiríya and Atharva vedas and in the Nirukta and Bhagavad Gítá, that the Sánkhya Yoga was long known to the ancients, and the Pátanjala was a further development of it. (Ibid. p. 137).

[Sidenote: Yoga Yájnavalkya.]

Along with or prior to Pátanjali comes the Yoga Sástra of Yogi Yájnavalkya, the leading authority of the Sátapatha Bráhmana, who is also regarded as a main originator of the yoga doctrine in his later writings. (Ibid. p. 237). Yájnavalkya speaks of his obtaining the Yoga Sástra from the sun, ज्ञेयञ्चारण्यकमहं यदादित्यादबाप्तबान । योगशास्त्रञ्च मत् प्रोक्तं ज्ञेयं योगमभीप्सता ॥

“He who wishes to attain yoga must know the Áranyaka which I have received from the sun, and the Yoga sástra which I have taught.”

X. RISE OF THE HERETICAL YOGAS.

[Sidenote: The Buddhist and Jain Yogas.]

Beside the Orthodox yoga systems of the Upanishads, we have the Heterodox Yoga Sastras of the Buddhists and Jains completely concordant with those of Yájnavalkya in the Brihad áranyaka and Atharvan Upanishads, (Weber’s Id. p. 285).

[Sidenote: The concordance with the Vedantic.]

The points of coincidence of the vedánta yoga with those of Buddhism and Jainism, consist in as much as both of them inculcate the doctrine of the interminable metempsychosis of the human soul, as a consequence of bodily acts, previous to its state of final absorption or utter annihilation, according to the difference in their respective views. Or to explain it more clearly they say that, “The state of humanity in its present, past and future lives, is the necessary result of its own acts “Karma” in previous births.”

[Sidenote: The weal or woe of mankind.]

That misery or happiness in this life is the unavoidable sequence of conduct in former states of existence, and that our present actions will determine our states to come; that is, their weal or woe depending solely on the merit or demerit of acts. It is, therefore, one’s cessation from action by confining himself to holy meditation, that secures to him his final absorption in the supreme according to the one; and by his nescience of himself that ensures his utter extinction according to the other.

[Sidenote: The Puránic yoga.]

In the Puránic period we get ample accounts of _yoga_ and _yogis_. The Kurma purana gives a string of names of yoga teachers. The practice of _yoga_ is frequently alluded to in the Vana parva of Mahábhárata. The observances of yoga are detailed at considerable length and strenuously enjoined in the Udyoga parva of the said epic. Besides in modern times we have accounts of yogis in the Sakuntala of Kálidása (VII. 175) and in the Mádhava Málati of Bhava-bhúti (act V.). The Rámayana gives an account of a Súdra yogi, and the Bhágavatgítá treats also of yoga as necessary to be practiced (chap. VI. V. 13).

[Sidenote: The Tántrika yoga.]

The Tantras or cabalistic works of modern times are all and every one of them no other than yoga sastras, containing directions and formulas for the adoration of innumerable deities for the purpose of their votaries’ attainment of consummation “_Yoga Siddhi_” through them. It is the Tántrika yoga which is chiefly current in Bengal, though the old forms may be in use in other parts of the country. It is reckoned with the heretical systems, because the processes and practices of its yoga are mostly at variance with the spiritual yoga of old. It has invented many _múdras_ or masonic signs, monograms and mysterious symbols, which are wholly unintelligible to the yogis of the old school, and has the carnal rites of the _pancha-makára_ for immediate consummation which a spiritualist will feel ashamed to learn (See Wilson. H. Religion).

[Sidenote: The Hatha Yoga.]

This system, which as its name implies consists of the forced contortions of the body in order to subdue the hardy boors to quiescence, is rather a training of the body than a mental or spiritual discipline of a moral and intelligent being for the benefit of the rational soul. The votaries of this system are mostly of a vagrant and mendicant order, and subject to the slander of foreigners, though they command veneration over the ignorant multitude.

[Sidenote: The Sectarian yogas.]

The modern sectarians in upper Hindustan, namely the followers of Rámánuja, Gorakhnáth, Nának, Kabir and others, possess their respective modes of yoga, written in the dialects of Hindi, for their practice in the _maths_ or monasteries peculiar to their different orders.

[Sidenote: Yoga an indigene of India.]

_Lux-ab-oriens._ “Light from the east:” and India has given more light to the west than it has derived from that quarter. We see India in Greece in many things, but not Greece in India in any. And when we see a correspondence of the Asiatic with the European, we have more reason to suppose its introduction to the west by its travellers to the east, since the days of Alexander the Great, than the Indians’ importation of any thing from Europe, by crossing the seas which they had neither the means nor privilege to do by the laws of their country. Whatever, therefore, the Indian has is the indigenous growth of the land, or else they would be as refined as the productions of Europe are generally found to be.

[Sidenote: Its European forms &c.]

Professor Monier Williams speaking of the yoga philosophy says; “The votaries of animal magnetism, clairvoyance and so called spiritualism, will find most of their theories represented or far outdone by corresponding notions existing in the _yoga_ system for more than two thousand years ago.” In speaking of the Vedanta he declares; “The philosophy of the Sufis, alleged to be developed out of the Koran, appears to be a kind of pantheism very similar to that of the Vedanta.” He has next shewn the correspondence of its doctrines with those of Plato. Again he says about the Sánkhya; “It may not be altogether unworthy of the attention of Darwinians” (Ind. Wisdom).

[Sidenote: The yoga &c. in Greece.]

The Dialectic Nyáya in the opinion of Sir William Jones expressed in his Discourse on Hindu philosophy, was taken up by the followers of Alexander and communicated by them to Aristotle: and that Pythagoras derived his doctrine of Metempsychosis from the Hindu _yoga_ in his travels through India. His philosophy was of a contemplative cast from the sensible to the immaterial Intelligibles.

[Sidenote: The Gnostic yoga.]

Weber says; “The most flourishing epoch of the Sánkhya-yoga, belongs most probably to the first centuries of our eras, the influence it exercised upon the development of gnosticism in Asia Minor being unmistakable; while further both through that channel and afterwards directly also, it had an important influence upon the growth of Sophi-philosophy” (See Lassen I. A. K. & Gildemeister, Scrip. Arab. de rebus indicis loci et opuscula.)

[Sidenote: Yoga among Moslems.]

It was at the beginning of the 11th century that Albiruni translated Pátanjali’s work (Yoga-Sútra) into Arabic, and it would appear the Sánkhya Sútras also; though the information we have of the contents of these works, do not harmonize with the sanskrit originals. (Reinaud Journal Asiatique and H. M. Elliot Mahomedan History of India. Weber’s Ind. Lit. p. 239).

[Sidenote: Buddhistic Yoga in Europe.]

The Gnostic doctrines derived especially from Buddhistic missions through Persia and Punjab, were spread over Europe, and embraced and cultivated particularly by Basilides, Valentinian, and Bardesanes as well as Manes.

[Sidenote: Manechian Doctrines.]

It is, however, a question as to the amount of influence to be ascribed to Indian philosophy generally, in shaping these gnostic doctrines of Manes in particular, was a most important one, as has been shown by Lassen III. 415. Beal. I. R. A. S. II. 424. Web. Ind. Lit. p. 309.

[Sidenote: Buddhist and Sánkhya yogas.]

It must be remembered that Buddhism and its yoga are but offshoots of Sánkhya yoga, and sprung from the same place the _Kapila Vástu_.

XII. DIFFERENT ASPECTS OF YOGA.

[Sidenote: Varieties of yoga.]

The Yoga system will be found, what Monier Williams says of Hinduism at large, “to present its spiritual and material aspects, its esoteric and exoteric, its subjective and objective, its pure and impure sides to the observer.” “It is,” he says, “at once vulgarly pantheistic, severely monotheistic, grossly polytheistic and coldly atheistic. It has a side for the practical and another for the devotional and another for the speculative.” Again says he; “Those, who rest in ceremonial observances, find it all satisfying; those, who deny the efficacy of works and make faith the one thing needful, need not wander from its pale; those, who delight in meditating on the nature of God and man, the relation of matter and spirit, the mystery of separate existence and the origin of evil, may here indulge their love of speculation.” (Introduction to Indian Wisdom p. xxvii.)

We shall treat of these _seriatim_, by way of notes to or interpretation of the above, as applying to the different modes of yoga practised by these several orders of sectarians.

[Sidenote: 1. Spiritual yoga. अध्यात्म योगः । ]

That the earliest form of _yoga_ was purely spiritual, is evident from the Upanishads, the Vedánta doctrines of Vyása and all works on the knowledge of the _soul_ (adhyátma Vidyá). “All the early Upanishads”, says Weber, “teach the doctrine of _atmá_-spirit, and the later ones deal with yoga meditation to attain complete union with _átmá_ or the Supreme Spirit.” Web. Ind. Lit. p. 156. “The _átmá_ soul or self and the supreme spirit (paramátmá) of which all other souls partake, is the spiritual object of meditation (yoga).” Max Müller’s A. S. Lit. p. 20. Yajnavalkya says; आत्माबारे द्रष्टब्य ओतब्य मन्तब्य निदिध्यासितब्यः ।

“The Divine Spirit is to be seen, heard, perceived and meditated upon &c.” If we see, hear, perceive and know Him, then this whole universe is known to us. A. S. Lit. p. 23. Again, “Whosoever looks for Brahmahood elsewhere than in the Divine Spirit, should be abandoned. Whosoever looks for _Kshatra_ power elsewhere than in the Divine Spirit, should be abandoned. This Brahmahood, this Kshatra power, this world, these gods, these beings, this universe, all is Divine Spirit.” Ibid. The meaning of the last passage is evidently that, the spirit of God pervades the whole, and not that these are God; for that would be pantheism and materialism; whereas the Sruti says that, “God is to be worshipped in spirit and not in any material object.” आत्मा आत्मन्येबोपासितव्यः ।

[Sidenote: 2. The Materialistic yoga. सांख्य बा प्राकृतिक योगः ।]

The materialistic side of the yoga, or what is called the _Prákritika_ yoga, was propounded at first in the _Sánkhya yoga_ system, and thence taken up in the Puránas and _Tantras_, which set up a primeval matter as the basis of the universe, and the _purusha_ or animal soul as evolved out of it, and subsisting in matter. Weber’s Ind. Lit. p. 235.

[Sidenote: Of Matter—Prakriti.]

Here, the _avyakta_—matter is reckoned as prior to the _purusha_ or animal soul; whereas in the Vedánta the _purusha_ or primeval soul is considered as prior to the _avyakta_-matter. The Sánkhya, therefore, recognizes the adoration of matter as its yoga, and its founder Kapila was a yogi of this kind. Later materialists meditate on the material principles and agencies as the causes of all, as in the Vidyanmoda Taranginí; प्रकृतिस्तेमहत्तत्वं सम्बर्द्धयतुसर्ब्बदा ।

[Sidenote: Of Spirit—Purusha.]

These agencies were first viewed as concentrated in a male form, as in the persons of Buddha, Jina and Siva, as described in the Kumára Sambhava आत्मानमात्मन्यबलोकदन्तः; and when in the female figure of _Prakriti_ or nature personified, otherwise called _Saktirupá_ or the personification of energy, as in the Devi máhátmya; या देबी सर्ब्बभूतेषु शक्तिरूपेण संस्थिता &c. They were afterwards viewed in the five elements _panchabhúta_, which formed the elemental worship of the ancients, either singly or conjointly as in the _pancha-bháutiká upásaná_, described in the _Sarva darsana sangraha_.

[Sidenote: Nature worship in eight forms.]

The materialistic or nature worship was at last diversified into eight forms called _ashta múrti_, consisting of earth, water, fire, air, sky, sun, moon, and the sacrificial priest, which were believed to be so many forms of God _Ísa_, and forming the objects of his meditation also. The eight forms are summed up in the lines; जलं सूर्य्योमहीबह्णिः बायुराकाशमेबच । दीक्षितोब्राह्मणः सोमः इत्यष्टौ तनवः स्मृताः । or as it is more commonly read in Bengal, क्षितिर्जलं तथा तेजो वायुराकाशमेव च । याज्ञिकार्कस्तथा चन्द्रो मूर्तिरष्टौहरस्यच । That they were forms of Ísa is thus expressed by Kálidása in the Raghu-vansa; अवेहि मां किङ्करमष्ट मूर्तेः । कुम्भोद्भबो नाम निकुम्भमित्रं; and that they were meditated upon by him as expressed by the same in his Kumára Sambhava;

तत्राग्निमाधाय समित् समिद्धं । स्वमेब मूर्त्यन्तरमष्ट मूर्तिः ॥

The prologue to the Sakuntalá will at once prove this great poet to have been a materialist of this kind; thus;

या सृष्टिः स्रष्टु राद्या बहति बिधि हुतं या हबिर्याचहोत्री ।
ये द्वेकालं बिधत्तः श्रुतिबिषयगुणा यास्थिताब्याप्यविश्वमं ॥
या माहुः प्रकृतिरिति यया प्रणिनः प्रणबन्तः ।
प्रसन्नस्तनुभिरबतु बस्ताभिरष्टाभिरीशः ॥

“Water the first work of the creator, and Fire which receives the oblations ordained by law &c. &c. May Ísa, the God of Nature, apparent in these forms, bless and sustain you.”

Besides all this the Sivites of the present day, are found to be votaries of this materialistic faith in their daily adoration of the eight forms of Siva in the following formula of their ritual;

१ सर्ब्बाय क्षिति मूर्त्तिये नमः । २ भबाय जल मूर्त्तिये नमः । ३ रुद्र ।य अग्नि मूर्त्तिये नमः । ४ उग्राय बायु मूर्त्तिये नमः । ५ भीमाय आकाश मूर्त्तिये नमः । ६ पशुपतये यजमान मूर्त्तिये नमः । ७ महादेबाय सोम मूर्त्तिये नमः । ८ ईशानाय सूर्य मूर्त्तिये नमः ॥

Both the Sánkhya and Saiva materialism are deprecated in orthodox works as atheistic and heretical, like the impious doctrines of the modern positivists and materialists of Europe, on account of their disbelief in the existence of a personal and spiritual God. Thus says, Kumárila; सांख्ययोग पाञ्चरात्न पाशुपत शाख्य निर्ग्रन्थपरिगृहीत धर्म्माधर्म्म निवन्धनानि (Max Müller’s A. S. Lit. p. 78.)

[Sidenote: 3. The Esoteric “_Jnána yoga_.”]

It is the occult and mystic meditation of the Divinity, practised by religious recluses after their retirement from the world in the deep recesses of forests, according to the teachings of the Áranyakas of the Vedas. In this sense it is called “_Alaukika_” or recluse, as opposed to the “_laukika_” or the popular form. It is as well practicable in domestic circles by those that are qualified to practise the “_Jnána yoga_” (ज्ञानयोग) or transcendental speculation at their leisure. Of the former kind were the Rishis Súka deva, Yájnavalkya and others, and of the latter sort were the royal personages Janaka and other kings and the sages Vasistha, Vyása and many more of the “_munis_.”

[Sidenote: 4. The Exoteric _Rája yoga_.]

This is the “_laukika_” or popular form of devotion practised chiefly by the outward formulae—_vahirangas_ of yoga, with observance of the customary rites and duties of religion. The former kind called _Vidyá_ (विद्या) and the latter _Avidyá_ (अविद्या), are enjoined to be performed together in the Veda, which says: यत्तद्वेदोभयं सह &c. The Bhagavadgitá says to the same effect, नकर्मणामनारम्भ्यनैष्कर्म्मं पुरुषोश्नुते. The yoga Vásishtha inculcates the same doctrine in conformity with the Sruti which says: अन्धतमम्प्रबिशन्ति येउबिद्यायांरताः । ततोभूयएबतेतमो ये उअबिद्यायांरताः ।

[Sidenote: 5. The Subjective or _Hansa yoga_.]

The _hansa_ or _paramahansa_ yoga is the subjective form, which consists in the perception of one’s identity with that of the supreme being, whereby men are elevated above life and death. (Weber’s Ind. Lit. p. 157.) The formula of meditation is “_soham_, _hansah_” (सोऽहं हंसः) I am He, _Ego sum Is_, and the Arabic “_Anal Haq_”; wherein the Ego is identified with the _absolute_.

[Sidenote: 6. The objective word _Tattwamasi_.]

The objective side of yoga is clearly seen in its formula of _tat twam asi_—“thou art He.” Here “thou” the object of cognition—a _non ego_, is made the absolute subjective (Weber. Ind. Lit. p. 162). This formula is reduced to one word _tatwam_ तत्वं denoting “truth,” which contained in viewing every thing as Himself, or having subordinated all cosmical speculations to the objective method.

[Sidenote: 7. The Pure yoga-Suddha Brahmacharyam.]

The pure Yoga has two meanings viz.; the holy and unmixed forms of it. The former was practised by the celibate Brahmacháris and Brahmachárinis of yore, and is now in practice with the Kánphutta _yogis_ and _yoginis_ of Katiyawar in Guzerat and Bombay. Its unmixed form is found among the _Brahmavádis_ and _Vádinis_, who practise the pure contemplative yoga of Vedánta without any intermixture of sectarian forms. It corresponds with the philosophical mysticism of saint Bernard, and the mystic devotion of the Sufis of Persia. (See Sir Wm. Jones. On the Mystic Poetry of the Hindus, Persians and Greeks.)

[Sidenote: 8. The Impure or _Bhanda yoga_.]

The impure yoga in both its significations of unholiness and intermixture, is now largely in vogue with the followers of the _tantras_, the worshippers of Siva and Sakti, the modern Gosavis of Deccan, the Bullabhácháris of Brindaban, the Gosains, Bhairavis and Vaishnava sects in India, the Aghoris of Hindustan, and the Kartábhajás and _Nerá-neris_ of Bengal.

[Sidenote: 9. The Pantheistic or _Visvátmá yoga_.]

This is well known from the pantheistic doctrines of Vedánta, to consist in the meditation of every thing in God and God in every thing; “_Sarvam khalvidam Brahama_” सर्ब्बं खल्विदं ब्रह्म । एतद्धैतत; and that such contemplation alone leads to immortality. भूतेषु भूतेषु बिचिन्त्य धीरः प्रेत्यास्माल्लोकादमृता भबन्ति । It corresponds with the pantheism of Persian Sufis and those of Spinoza and Tindal in the west. Even Sadi says; “_Hamán nestand unche hasti tui_,” there is nothing else but thyself. So in Urdu, _Jo kuch hai ohi hai nahin aur kuchh_.

[Sidenote: 10. The Monotheistic or _Adwaita Brahma yoga._]

It consists in the meditation of the creed ओं एकमेवबाद्बितीयं of the Brahmans, like the “Wahed Ho” of Moslems, and that God is one of Unitarian Christians. The monotheistic yoga is embodied in the Svetáswatara and other Upanishads (Weber p. 252 a). As for severe monotheism the Mosaic and Moslem religions are unparalleled, whose tenet it is “_la sharik laho_” one without a partner; and, “Thou shalt have no other God but Me.”

[Sidenote: 11. The Dualistic or _Dwaita yoga_.]

The dualistic yoga originated with Patanjali, substituting his _Isvara_ for the _Purusha_ of Sánkhya, and taking the _Prakriti_ as his associate. “From these,” says Weber, “the doctrine seems to rest substantially upon a dualism of the _Purusha_ male and _avyakta_ or Prakriti—the female.” This has also given birth to the dualistic faith of the _androgyne_ divinity—the Protogonus of the Greek mythology, the _ardhanáriswara_ of Manu, the undivided Adam of the scriptures, the Hara-Gauri and Umá-Maheswara of the Hindu Sáktas. But there is another dualism of two male duties joined in one person of _Hari-hara_ or _Hara-hari_; whose worshippers are called _dwaita-vádis_, and among whom the famous grammarian Vopadeva ranks the foremost.

[Sidenote: 12. The Trialistic or _Traita-yoga_.]

The doctrines of the Hindu trinity of Brahma, Vishnu and Siva, and that of the Platonic triad and Christian Holy Trinity are well known to inculcate the worship and meditation of the three persons in one, so that in adoring one of them, a man unknowingly worships all the three together.

[Sidenote: 13. The Polytheistic yoga or _Sarva Devopásana_.]

This consists of the adoration of a plurality of deities in the mythology by every Hindu, though every one has a special divinity of whom he is the votary for his particular meditation. The later upanishads have promulgated the worship of several forms of Vishnu and Siva (Web. I. Lit. p. 161); and the _Tantras_ have given the _dhyánas_ or forms of meditation of a vast member of deities in their various forms and images (Ibid. p. 236).

[Sidenote: 14. The Atheistic or _Niríswara_ yoga.]

The Atheistic yoga is found in the _niriswara_ or hylo-theistic system of Kapila, who transmitted his faith “in nothing” to the Buddhists and Jains, who having no God to adore, worship themselves, in sedate and silent meditation. (Monier Williams, Hindu Wisdom p. 97).

[Sidenote: 15. The Theistic or _Ástikya yoga_.]

The Theistic yoga system of Patanjala: otherwise called the _seswara_ yoga, was ingrafted on the old atheistic system of Sánkhya with a belief in the Iswara. It is this system to which the name yoga specially belongs. (Weber’s Ind. Lit. pp. 238 and 252).

[Sidenote: 16. The Practical _Yoga Sádhana_.]

“The yoga system,” says Weber, “developed itself in course of time in outward practices of penance and mortifications, whereby absorption in the Supreme Being was sought to be obtained. We discover its early traces in the Epics and specially in the Atharva upanishads.” (Ind. Lit. p. 239). The practical _yoga Sádhana_ is now practised by every devotee in the service of his respective divinity.

[Sidenote: 17. The devotional or _Sannyása yoga_.]

The devotional side of the yoga is noticed in the instance of Janaka in the Mahábhárata, and of Yájnavalkhya in the Brihadáranyaka in the practice of their devotions in domestic life. These examples may have given a powerful impetus to the yogis in the succeeding ages, to the practice of secluded yoga in ascetism and abandonment of the world, and its concerns called Sannyása as in the case of Chaitanya and others.

[Sidenote: 18. The Speculative _Dhyána yoga_.]

It had its rise in the first or earliest class of Upanishads, when the minds of the Rishis were employed in speculations about their future state and immortality, and about the nature and attributes of the Supreme Being.

[Sidenote: 19. The Ceremonial or _Kriyá yoga_.]

This commenced with the second class or medieval upanishads, which gave the means and stages, whereby men may even in this world attain complete union with the Átma (Web. I. Lit. p. 156). The yogáchara of Manu relates to the daily ceremonies of house-keepers, and the Kriyá yoga of the Puránas treats about pilgrimages and pious acts of religion.

[Sidenote: 20. The Pseudo or _Bhákta yoga_.]

The pure yoga being perverted by the mimicry of false pretenders to sanctity and holiness, have assumed all those degenerate forms which are commonly to be seen in the mendicant Fakirs, strolling about with mock shows to earn a livelihood from the imposed vulgar. These being the most conspicuous have infused a wrong notion of yoga into the minds of foreigners.

[Sidenote: 21. The _Bhakti_ yoga.]

The Bhakti yoga first appears in the Swetáswatara Upanishad where the Bhakti element of faith shoots forth to light (Web. Ind. Lit. pp. 252 and 238). It indicates acquaintance with the corresponding doctrine of Christianity. The Bhágavad Gítá lays special stress upon faith in the Supreme Being. It is the united opinion of the majority of European scholars, that the Hindu _Bhakti_ is derived from the faith (_fides_) of Christian Theology. It has taken the place of श्रद्धा or belief among all sects, and has been introduced of late in the Brahma Samájas with other Vaishnava practices.

The other topics of Prof. Monier Williams being irrelevant to our subject, are left out from being treated in the present dissertation.

XIII. THE CONSUMMATION OF YOGA (SIDDHI).

[Sidenote: 22. By assimilation to the object.]

The Yogi by continually meditating on the perfections of the All Perfect Being, becomes eventually a perfect being himself, just as a man that devotes his sole attention to the acquisition a particular science, attains in time not only to a perfection in it, but becomes as it were identified with that science. Or to use a natural phenomenon in the metamorphoses of insects, the transformation of the cockroach to the conchfly, by its constant dread of the latter when caught by it, and the cameleon’s changing its colour for those of the objects about it, serve well to elucidate the Brahmahood ब्रह्मभूयः of the contemplative yogi.

But to illustrate this point more clearly we will cite the argument of Plotinus of the Neo-Platonic school, to prove the elevation of the meditative yogi to the perfection of the Being he meditates upon. He says, “Man is a finite being, how can he comprehend the Infinite? But as soon as he comprehends the Infinite, he is infinite himself: that is to say; he is no longer himself, no longer that finite being having a consciousness of his own separate existence; but is lost in and becomes one with the Infinite.”

[Sidenote: By identification with _the object_.]

Here says Mr. Lewes, “If I attain to a knowledge of the Infinite, it is not by my reason which is finite, but by some higher faculty which identifies itself with its object. Hence the identity of subject and object, of the thought and the thing thought of ज्ञाताज्ञानयोरैक्यं is the only possible ground of knowledge. Knowledge and Being are identical, and to know more is to be more”. But says Plotinus; “If knowledge is the same as the thing known, the finite as finite, can never know the Infinite, because he cannot be Infinite”. Hist. Phil. I. p. 391.

[Sidenote: By meditation of Divine attributes.]

Therefore the yogi takes himself as his preliminary step, to the meditations of some particular attribute or perfection of the deity, to which he is assimilated in thought, which is called his state of lower perfection; until he is prepared by his highest degree of ecstacy to lose the sense of his own personality, and become absorbed in the Infinite Intelligence called his ultimate consummation or _Samádhi_, which makes him one with the Infinite, and unites the knower and the known together; ज्ञाताज्ञेययोरैक्यं ।

[Sidenote: The Sufi Perfection.]

The perfection of the _yogi_ bears a striking resemblance with _maarfat_ of the Sufis of Persia, and it is described at length by Al-Gazzali, a famous sophist, of which we have an English translation given by G. K. Lewes in his History of Philosophy. (Vol. II. p. 55). “From the very first the Sufis have such astonishing revelations, that they are enabled, while waking, to see visions of angels and the souls of prophets; they hear their voices and receive their favours.”

[Sidenote: Ultimate consummation]

“Afterwards a transport exalts them beyond the mere perception of forms, to a degree which exceeds all expression, and concerning which one cannot speak without employing a language that would sound blasphemous. In fact some have gone so far as to imagine themselves amalgamated with God, others identified with Him, and others to be associated with Him.” These states are called स्वारुप्य, सायुज्य &c., in Hindu yoga as we shall presently see.

XIV. THE DIFFERENT DEGREES OF PERFECTION.

[Sidenote: The Eight perfections. अष्ट सिद्धिः । ]

“The supernatural faculties” says Wilson, “are acquired in various degrees according to the greater or lesser perfection of the adept.” H. Rel. p. 131. These perfections are commonly enumerated as eight in number (अष्ट सिद्धिः ।), and are said to be acquired by the particular mode in which the devotee concentrates himself in the Divine spirit or contemplates it within himself.

[Sidenote: 1. Microcosm or _Animá_.]