Yoga philosophy of Patañjali : containing his Yoga aphorisms with Vyāsa's commentary in Sanskrit and a translation with annotations including many suggestions for the practice of Yoga

1404 Pages·1983·12.8 MB·English

by  Vyāsa.

Yoga Philosophy of Patañjali
Containing His Yoga Aphorisms with Vyäsa's*
Commentary in Sanskrit and a Translation with
Annotations Including Many Suggestions for the
Practice of Yoga
By
Samkhya-yogacharya*
Swämi* Hariharänanda* Äranya*
Rendered into English
by
P. N. Mukerji, C.B.E., R.B., M.A.
STATE UNIVERSITY OF NEW YORK PRESS
ALBANY
Page ii
This book was first published in English by Calcutta University Press in 1963.
Revised editions were published by them in 1977 and 1981.
Published by State University of New York Press, Albany
©1983 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used or reproduced in any manner whatsoever
without written permission except in the case of brief quotations embodied in
critical articles and reviews.
For information, address State University of New York Press, State University
Plaza, Albany, N.Y., 12246
Library of Congress Cataloging in Publication Data Patanjali.
Yoga philosophy of Patanjali.* .
Includes index.
1. Yoga. I. Hariharananda* Aranya* , Swami. II. Mukerji, Paresh Nath, 1882-.
III.
Vyasa* . Yogabhasya* . English & Sanskrit. 1983. IV. Title.
B132.Y6P267 1983 181'.45 83-4944
ISBN 0-87395-728-8
ISBN 0-87395-729-6 (pbk.)
20 19 18 17
Page iii
CONTENTS
Preface to the First Edition vii

Introduction
I. Indian Philosophy of Liberation xi
II. Yoga, What it is, and What it is not xvii

Yoga Philosophy of Patañjali:
Book I. On Concentration 1
Book II. On Practice 113
Book III. Supernormal Powers 249
Book IV. On the Self-in-Itself or Liberation 346

Appendixes
A. Jnana-yoga* 411
B. Tattvas and their Realisation 416
C. The Doctrine of Karma 424
D. Collection of Yoga Aphorisms 445
E. Diacritical Marks, Glossary of Sanskrit Words 457
Index 471
Page vii
PREFACE TO THE FIRST EDITION
Yoga is one of the six systems of Indian Philosophy, and Patañjali's Yoga-sutra*
is one of the earliest treatises amongst them. His Yoga aphorisms deal with the
mind and its fluctuations, showing the way how they can be controlled and how
complete mastery over the mind can lead to
cessation of misery and attainment of peace leading to salvation.
The pithy maxims were amplified by Vyasa* and this amplification has come to
be regarded as an integral part of the aphorisms to ensure correct
understanding of the philosophy underlying them. Various
commentators in ages past gave their observations and
interpretations to elucidate the complex problems relating to the
human mind, but very few in recent times have attempted the task.
One of these very few was Samkhya-yogacharya* Srimat* Swami*
Hariharananda* Aranya* , Head of the Kapila* Monastery.
Under monastic convention the previous life-history of a monk is a sealed book
but this much is known and can be stated that the
revered Acharya* Swamiji* hailed from a well-to-do Bengali family and after a
scholastic education voluntarily renounced
wealth, position and comfort in search of truth in his early life.
Cheerfully accepting the austerities and privations of the life of an ordained
monk, he spent most of his time in solitude and a good many years in solitary
caves in complete and undisturbed possession of his soul so very necessary for
deep contemplation and
realisation of truth as did the ancient sages of India. The first
part of his monastic life was spent in the caves of Barabar* hills in Bihar,
hollowed out of single granite boulders bearing the inscriptions of Emperor
Asoka* and very far removed from human habitation. He spent some years at
Tribeni, in Bengal, at a small
hermitage on the bank of the Ganges and several years at Hardwar* , Rishikesh
and Kurseong—all in the Himalayas. His last years were spent at Madhupur in
Bihar where he lived the life of a hermit in a dwelling containing a built-up
cave. The only means of contact at that time between him and his
disciples was through a window opening on a big hall. He spent the last twenty-
one years of his life in that solitary sequestered
residence where he left his mortal abode.
While leading a hermit's life the revered Swamiji* wrote numerous philosophical
treatises, the Yoga-darsana* being his magnum opus . Most of his books, the
product of his meditation and realisation, were written

Page viii in Sanskrit or in his native language, Bengali. At first most of the books were published and
distributed gratis by his disciples;
nobody made his writings a commercial asset. When through the
writings of other writers quoting him and his philosophical views, Western
scholars came to know of his vast erudition, they started
referring spiritual problems to him for solution. They also made
requests for publication of his Yoga-darsana* in English. This request very much
perplexed him as he had retired from such undertakings long before, let alone
preparation of a big book like the present one. This book has been published in
Bengali by the University of Calcutta where
it has been accepted as a standard work of reference in Indian
Philosophy. Later, an edition of the book in Hindi was published by the
University of Lucknow for the edification of the scholars of
India who do not read Bengali. During the last few years of his
life Swami* Hariharananda* Aranya* asked several scholars, both Indian and
non-Indian, to take up the work of rendering his Bengali
Yoga-darsana* into English, but unfortunately his wish remained unfulfilled
when he shuffled off
his mortal coil.
I was attracted to the monastery at Madhupur when after prolonged quest in
various parts of India in search of a spiritual guide I had come to this quiet little
place more for rest than for search. By the merest accident I heard of the
Philosophy taught at the Kapila* Monastery. The revered Acharya* Swamiji*
was then fasting and would not see any visitors, I was told. But would I see the
younger Swamiji* , if I really wanted to hear anything on a spiritual subject?
The monks of the monastery were very
particular and as they did not like to be disturbed for nothing,
were I serious in wishing to meet the Swamiji* ?
After a serious heart-searching I took courage in both hands and said 'yes'. I was
informed later that I could see the younger
Swamiji* the following afternoon. We met, discussed a few general spiritual
points and I was directed to read a few books, published by the monastery for
full answers to my questions, one of the books being the Yoga-darsana* . A few
months later Swami* Hariharananda* departed from this life and Swami*
Dharmamegha Aranya* , the younger Swamiji* referred to above, his chief
disciple, was installed in his place as the Head of the Kapila* Monastery. In
course of time, I was initiated into the cult of Samkhya-yoga* by the new Chief
and I have never looked back. After years of assiduous study and as an aide-
memoire , I compiled a little book in Bengali, primarily
for the benefit of my co-disciples, giving the rudiments of the
principles and practice of the Samkha-yoga* philosophy. While looking into this
book, my master the said Swami* Dharmamegha Aranya* mentioned to me the
unfulfilled wish of his preceptor the revered author, the

Page ix great Acharya* Swamiji* as Swami* Hariharananda* was called by all who had the good fortune to
listen to his discourses. With a good deal of hesitation and full of diffidence I asked Swamiji* if I might
venture upon this great task. Swami* Dharmamegha Aranya* gave me every encouragement, placed the
library of the monastery at my disposal and passed words to all members and monks of the monastery—
both lay and
ordained—to give me every assistance in the preparation of the
book.
In the course of the intensive study, necessary for the preparation of a faithful
translation, backed by the elucidation
and practical hints on Yoga from my master, I realised the vastness of the
comprehension of the essential principles by the writer of
Yoga-darsana* before he could give such an exposition of an abstruse subject
like the Yoga Philosophy, because nothing short of revelation in Samadhi* could