An English translation with sanskrit text of the Yogasara-sangraha / translated by Gangânâtha Jha.

  • Vijnanabhiksu
Date:
1894
Catalogue details

Licence: Public Domain Mark

Credit: An English translation with sanskrit text of the Yogasara-sangraha / translated by Gangânâtha Jha. Source: Wellcome Collection.

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    gard to one vrho lias fallen from meditation through the enjoyment of various objects, and thus having in the v'aking state (his Mind unsettled), has all his thoughts turned outward ( i. e. towards external objects). For, says the aphorism: “These are obstacles in the state of Meditation, (but) per¬ fections in the waking state ” [ Yoga-Siitra—III— 37]. Consquently these (perfections) should not be desired by the Aspirants to Spiritual Knowledge; and even if they come to him unasked, they are to be left unnoticed (or renounced). Thus ends the explanation of the Sanyama which is the means of a perfection of the form of Self- Knowledge. Perfections re- sulting from Sanyamas with regard to the perceiver (sense- organ), the per¬ ception and the perceptible. After this we have to describe the Sanyamas^ with regard to the iierceiver, the perception and the perceived, which lead to Concrete Meditation accom- jjanied by Argumentation, Delibera¬ tion, Joy and Egotism. Then hQcmSiQ Scmyamas are brought about naturally in the order of—(1) the perceptible (2) the perception, and (3) the per- ceirer—therefore we first of all describe the Sanyama of the perceptible. The percejitible are the Elements ; and each of these have five forms ; because of the identity of the cause with the effect, and that of the object with its property. The five forms of the 40 Perfections resulting from sanyama with regard to the perceiitihle. Elements are : (1) The gross (Sthula) (2) the natural form {Swanipa). (3) The subtile form {Sukshma), (4) Concomitance (anwaya), and (5)
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