YOGA APHORISMS: INDEPENDENCE 22. Coloured by the seer and the seen the mind is able to understand everything.
On the one side the external world, the seen, is being reflected, and on the other, the seer is being reflected; thus comes the power of all knowledge to the mind.
23. The mind through its innumerable desires acts for another (the Purus a), being combinations.
The mind is a compound of various things, and therefore it cannot work for itself. Everything that is a combination in this world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the Purusa.
24. For the discriminating the perception of the mind as Atman ceases.
Through discrimination the Yogi knows that the Purusa is not mind.
25. Then bent on discriminating the mind attains the previous state of Kaivalya (isolation).
Thus the practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. We find that this nature is a compound, and is showing the panorama for the Purusa, who is the witness; that this nature is not the Lord, that the whole of these combinations of nature are simply for the sake of showing these phenomena to the Purusa, the enthroned king within. When discrimination comes by long practice fear ceases, and the mind attains isolation.
RAJA YOGA 26. The thoughts that arise as obstructions to that are from impressions.
All the various ideas that arise making us belive that we require something external to make us happy are obstructions to that perfection. The Purusa is happiness and blessedness by its own nature. But that knowledge is covered over by past impressions. These impressions have to work themselves out.
27. Their destruction is in the same manner as of ignorance, etc., as said before.
28. Even when arriving at the right discriminating knowledge of the senses, he who gives up the fruits, unto him comes as the result of perfect discrimination, the Samadhi called the cloud of virtue.
When the Yogi has attained to this discrimination, all these powers will come that were mentioned in the last chapter, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light called the Dharma Megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up all these vanities of powers.
29. From that comes cessation of pains and works.
YOGA APHORISMS: INDEPENDENCE When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains.
30. Then knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures sums up what is meant by the Buddha (which is the name of a state). It defines it as infinite knowledge, infinite as the sky. Jesus attained to that state and became the Christ. All of you will attain to that state, and knowledge becoming infinite, the knowable becomes small. This whole universe, with all its knowable, becomes as nothing before the Purus a. the ordinary man thinks himself very small, because to him the knowable seems to be so infinite.
31. Then are finished the successive transform- ations of the qualities, they having attained the end.
Then all these various transformations of the qualities, which change from species to species, cease for ever.
32. The changes that exist in relation to moments, and which are perceived at the other end (at the end of a series) are succession.
Patanjali here defines the word succession, the changes that exist in relation to moments. While I am thinking, many moments pass, and with each moment there is a change of idea, but we only perceive these changes at the end of a series. So, perception of time is always in the memory. This RAJA YOGA RAJA YOGA is called succession, but for the mind that has realised omnipresence all these have finished. Everything has become present for it; the present alone exists, the past and future are lost. This stands controlled, and all knowledge is there in one second. Everything is known like a flash.
33. The resolution in the inverse order of the qualities, berfect of any motive of action for the Purusa, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
Nature’s task is done, this unselfish task which our sweet nurse Nature had imposed upon herself. As it were, she gently took the self-forgetting soul by the hand, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his glory came back, and he remembered his own nature. Then the kind mother went back the way she came, for others who have also lost their way in the trackless desert of life. And thus she is working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self-realisation.
Glory unto those who have realised their own nature. May their blessings be on us all!
APPENDIX REFERENCES TO YOGA Svetdsvatara Upanisad Chapter II.
6. When the fire is churned, where the air is controlled, where the flow of Soma becomes plentiful there a (perfect) mind is created.
8. Placing the body in which the chest, the throat, and the head are held erect, in a straight posture, making the organs enter the mind, the sage crosses all the fearful currents by means of the raft of Brahman.
g. The man of well regulated endeavours controls the Prana, and when it has become quieted breathes out through the nostrils. The persevering sage holds his mind as a charioteer holds the restive horses.
io. In (lonely) places, as mountain caves, where the floor is even, free of pebbles or sand, where there are no disturbing noises from men or waterfalls, in places helpful to the mind and pleasing to the eyes, Yoga is to be practiced (mind is to be joined).
n. Like snowfall, smoke, sun, wind, fire, firefly, lightning, crystal, moon, these forms, coming before, gradually manifest the Brahman in Yoga.
i 2. When the perceptions of Yoga, arising from earth, water, light, fire, ether, have taken place, then Yoga has begun. Unto him does not come disease, nor old age, nor death, who has got a body made up of the fire of Yoga.
RAJA YOGA 13. The first signs of entering Yoga are lightness, health, the skin becomes smooth, the complexion clear, the voice beautiful, and there is an agreeable odour in the body.
14. As gold or silver, first covered with earth, etc., and then burned and washed, shines full of light, so the embodied man seeing the truth of the Atman as one, attains the goal and becomes sorrowless.
Yajnavalkya, quoted by Sankara.
“After practising the postures as desired, according to rules, then, O Gdrgi, the man who has conquered the posture will practice Pranayama.
“On the seat of earth, spreading the Kusa grass, and over it a skin, worshipping Ganapati with fruits and sweetmeats, seated on that seat, placing the opposite hands on the knees, holding the throat and head in the same line, the lips closed and firm, facing the east of the norht, the eyes fixed on the tip of the nose, avoiding too much food or fasting, the Nadis should be purified according to the above-mentioned rule, without which the practice will be fruitless, thinking of the (seed-word) Hum, at the junction of the Pingala and Ida (the right and the left nostrils), the Ida should be filled with external air in twelve Matras (seconds), then the Yogi meditates fire in the same place and the word '’Rang,'' and while meditating thus, slowly rejects the air through the Pingala (right nostril). Again filling in through the Pingala the air should be slowly rejected through the Ida, in the same way. This should be practices for three or four years, or three or four months, according to the directions of a Guru, in secret (alone in a room) in the early morning, at midday, in the evening, and at midnight (until) the nerves become purified, and these are the signs; lightness of body, clear APPENDIX APPENDIX complexion, good appetite, hearing of the Ndda. Then should be practiced Pranayama, composed of Rechaka (exhalation), Kumbhaka (retention), and Puraka (inhalation). Joining the Prana with the Apdna is Pranayama.
“In sixteen Matras filling the body from the head to the feet in thirty-two Matras to be thrown out, with sixty-four the Kumbhaka should be made.
“There is another sort of Pranayama in which, with sixteen Matras, the body is to be filled, then the Kumbhaka is to be made with sixty-four, and with thirty-two is should be rejected.
“By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahdra impurities of attachment, and by Samadhi is taken off everything that hides the lordship of the Soul.
Sankhya Book III.
29. By the achievement of meditation, there are to the pure one (the Purusa) all powers like nature.
30. Meditation is the removal of attachment.
31. It is perfected by the suppression of the modifications.
32. By meditation, posture and performance of one’s duties, it is perfected.
33. Restraint of the Prana is by means of expulsion and retention.
34. Posture is that which is steady and easy.
36. Also by non-attachment and practice, meditation is perfected.
74. By reflection on the principles of nature, and by giving them up as “not It, not It,” discrimination is perfected.
RAJA YOGA Book IV.
3. Repetition, instruction is to be repeated.
5. As the hawk becomes unhappy if the food is taken away from him, and happy if he gives if up himself (so he who gives up everything voluntarily is happy).
6. As the snake is happy in giving up his old skin.
8. That which is not a means of liberation is not to be thought of; it becomes a cause of bondage, as in the case of Bharata.
9. From the association of many things there is obstruction to meditation, through passion, etc., like the shell bracelet on virgin’s hand.
10. It is the same, even in the case of two.
11. The hopeless are happy, like the girl Pingala.
13. Although devotion is not to be given to many institutes and teachers, the essence is to be taken from them all, as the bee takes the essence from many flowers.
14. One whose mind has become concentrated like the arrowmakers’, does not get his meditation disturbed.
15. Through transgression of the original rules there is non- attainment of the goal, as in other worldly things.
19. By continence, reverence, and devotion to Guru, success comes after a long time (as in the case of Indra.)
20. There is no law as to time, as in the case of Vamadeva.
24. Or through association with one who has attained perfection.
27. Not by enjoyments is desire appeased even with the sages (who have practiced Yoga for long).
APPENDIX Book V.
128. The Siddhis attained by Yoga are not to be denied, like recovery through medicines etc.
Book VI.
24. Any posture which is easy and steady is an Asana; there is no other rule.
Vydsa Sutra Chapter IV., Section 1.
7. Worship is possible in a sitting posture.
8. Because of meditation.
9. Because the meditating (person) is compared to the immovable earth.
10. Also because the Smrttis say so.
11. There is no law of place: whereever the mind is concentrated, there worship should be performed.
These several extracts give an idea what other systems of Indian Philosophy have to say upon Yoga.
GLOSSARY OF TECHNICAL TERMS A FEW SIMPLE HELPS TO PRONUNCIATION a like a in far; a almost like u in but; e like a in name; i like ee in see; u like oo in t oo; s like sh in ship; ch like ch in rich; ai like i in line.
No attempt is made to give the finer distinctions of Sanskrit pronunciation, as a thorough knowledge of the language would be needed to grasp them.
In this glossary are to be found words commonly used in books and pamphlets on Vedanta, as well as those that are employed in this volume. + [Suffice to say that Sanskrit makes a number of phonetic distinctions which are not made in English, and hence in writing Sanskrit words in transliteration it is usual to employ stress and diacritical marks (bars over letters, dots below, etc.) to represent these, ri in the printed text has been generally replaced by r; it represents the short cerebral vowel which has no real English equivalent, ri being only a rough approximation to its sound. For a basic introduction to Sanskrit orthography and phonetics, see Charles Wilkner, A practical Sanskrit introductory, online at ftp://ftp.nac.ac.za/wilkner/ — T.S.]
1 [i.e. in both Raja Yoga and Bhakti Yoga. — T.S.]
GLOSSARY Abhava...Bereft of quality Abhedci...Non-separateness; sameness; without distinction.
Abhidhya . Not coveting others’ goods, not thinking vain thoughts, not brooding over injuries received from others.
Abhigdtci Impediment.
Abhimana.
. Pride.
Abhinivesa.
. Practices.
Acharya . Great spiritual teacher.
Adarsa...A mirror — a term sometimes used to denote the finer power of vision developed by the Yogi.
Adhidaivika.
. Supernatural.
Adhikari . One qualified as a seeker of wisdom.
Aditi...The infinite, the goddess of the sky.
Aditya...The Sun.
Adityas...Twelve planetary spirits.
Adharma . Absence of virtue; unrighteousness.
Adrogha . Not injuring.
Adroghci-Vdk . One who does not harm others even by words.
Advaita.
. ( A-dvaita ) Non-dualism. The monistic system of Vedanta philosophy.
Advaitin . A follower of Advaita.
Adhydsci . Reflection, as the crystal reflects the colour of the object before it. Superimposition of qualities of one object over another, as of the snake on the rope.
Agni...The god of fire. Later, the Supreme God of the Vedas.
. “I am Brahman.”
GLOSSARY Ahara . Gathering in, — as food to support the body or the mind.
Ahimsa . Non-injuring in thought, word, or deed.
Ahimsaka...One who practices Ahimsa.
Ajnd . The sixth lotus of the Yogis, corres- ponding to a nerve-centre in the brain, behind the eyebrows. Divine perception.
Ajnata . One who has attained divine wisdom.
Akdsa . The all-pervading material of the universe.
Akbar Alambana...Objective contemplation. The things which are supports to the mind in its travel Godwards.
Anahata...lit. “unstruck sound.” The fourth lotus of the Yogis in the Susumna, opposite the heard.
Ananda . Bliss.
Ananya-Bhakti.
. Worship of one particular Deity in preference to all others. In a higher sense, it is seeing all Deities as but so many forms of the One God. Singleness of love and worship.
Anavasddci...Cheerfulness, not becoming dejected. Strength, both mental and physical.
Anirnd . Attenuation.
Antahkarana . Internal organ. The mind with its three functions, the cognitive faculty, the determinative faculty, and the egoism.
Antaryamin...The name of Isvara, — meaning, He who knows everything that is going on within (1 antara ) every mind.
RAJA YOGA Antararama.
Anubhava Anuddharsa.
Anumdna Anurakti Anurdga Anuvdda Apakshiycite Apdnd.
Aparapratyaksha Aparavidya.
Aparigraha.
Apas Aprdtikdlya. Apta Aptavakyam Apura. Aranyakas.
Aristha.
Arjavam Arjuna.
Artha. Arthavattva. Arupa.
The Yogi who rests in the final con- templation of the Supreme Lord (. Isvara ).
Realisation.
Absence of excessive merriment.
Inference.
The attachment that comes after the knowledge of the nature of God.
Great attachment to Isvara.
A statement referring to something already known.
To decay.
One of the five manifestations of prana. The nerve-current in the body which governs the organs of excretion.
Super-sensuous perception.
Lower knowledge; knowledge of externals.
Non-receiving of gifts; not indulging in luxuries.
One of the elements; water; liquid.
State of sublime resignation.
One who has attained to realisation of God; one who is self-illumined.
Words of an Apia.
Merit.
The ancient Rishis, dwellers in the forest; also a name given to the books composed by them.
Portents or signs by which a Yogi can foretell the exact time of his death.
The hero of the Bhagavad Gita, to whom Krishna (in the form of a charioteer) taught the great truths of the Vedanta Philosophy.
Meaning.
Fruition.
GLOSSARY A ryavarta...The land of the Aryans. The name applied by the Hindus to Northern India.
Asamprajnata.
. The highest super-conscious state.
Ascina . Position of the body during meditation.
Asat . Non-being or existence. Opposite of Sat. Applied to the changing exist- ence of the universe.
Asmitd Asokci Asrama . Hermitage.
Asvada . lit. “taste,” — applied to the finer faculty of taste developed by the Yogi.
Asti . To be, or exist.
Atharva Veda . That portion of the Veda which treats of psychic powers.
Athata Brahma-jijndsa.
. “Then therefore, the enquiry into Brahman.” [Vedanta Sutra, 1—1— I.]
Atikranta-Chavaniya . The stage of meditation which ends with what is called “Cloud (or Showerer) of Virtue” Samadhi.
Atithi . A guest.
Atman . The Eternal Self.
Avarana...Coverings (of the mind).
Avatar a . A divine Incarnation.
Avidyd . Ignorance.
. “Repetition (of the mental functions of knowing, meditating, etc., is required) on account of the text giving instructions more than once.” [Vedanta Sutra, 1—1 — IV.]
Avyaktam...Indiscrete; undifferentiated. Stage of nature, where there is no manifestation.
Bdhya-Bhakti . External devotion (as worship through rites, symbols, ceremonials, etc., of God).
Bandha . Bondage.
RAJA YOGA Banyan-Tree Bhagavad-Gita.
Bhagavan. Bhagavdn Ramakrsna Bhdgavata-Purdnci Bhakta.
Bhakti. Bhaki-Yoga. Bharata Bhdshya Bhautika Bhavana Bheda. Bhikshu.
Bhoga.
Bhoja. Brahma. Brahmacharya Brahmachdrin Brahman Brahmaloka Brdhmana.
(Ficus Indica ) Indian fig tree; the branches drop roots to the ground, which grow and form new trunks.
“The Holy Song.” A gem of Indian literature containing the essence of the Vedanta Philosophy.
lit. “Possessor of all powers.” A title meaning Great Lord.
A great Hindu prophet and teacher of the 19 th century, 1835-1886. [See “Life and Sayings of Sri Rdma-krsna ” by F. Max Muller. London, 1898. Longmans, Green & Co., and Charles Scribner’s Sons. New York.]
One of the principal Purdnas.
A great lover of God.
Intense love for God.
Union with the Divine through devotion.
A great Yogi who suffered much from his excessive attachment to a deer which he brought up as a pet.
A commentary.
Pertaining to the Bhutas, or elements.
Pondering; meditation.
Separateness.
A religious mendicant, a term now usually applied to the Buddhist monks.
Enjoyment of sense objects.
The annotator of the Yoga Aphorisms.
The Creator of the Universe.
Chastity in thought, word and deed.
One who has devoted himself to continence and the pursuit of spiritual wisdom.
The One existence, the Absolute.
The world of Brahma, the highest heaven.
GLOSSARY Brahmanas...Those portions of the Vedas which state the rules for the employment of the hymns at the various ceremonials. Each of the four Vedas has its own Brahmana.
. Commentary on the aphorisms of Vedanta.
Brahmavadin . Teacher of Brahman, one who speaks or teaches of Brahman or Absolute Being.
Brahmayoga . The Yoga which leads to the realisation of the Brahman. (Chap. VIII of the Bhagavad Gita is called by that name).
Brahmin...An Anglicised form of Brahmana, a member of the Brahmana caste.
Buddha . lit. “The Enlightened,” the name given to one of the greatest Incarnations recognised by the Hindus, born sixth century B.C.
Buddhi . The determinative faculty.
Chaitanya...Pure intelligence. Name of a great Hindu sage (born 1485) who is regarded as a Divine Incarnation.
Chandogya Upanishad.
. One of the oldest Upanishads of the Sdma-Veda.
Charvaka...A materialist.
Chidakasa...
The space of knowledge, where the Soul shines in its own nature.
Chitta . “Mind-stuff.” (The fine material out of which the mind has been manufactured) Chittakasa...The mental space.
Dakshima...Offering made to a priest, or teacher, at religious ceremonies.
Dama . Control of the organs.
Dana . Charity.
Ddsya . “Servantship;” the state of being a devoted servant of God.
RAJA YOGA Day a Dehci Devadatta. Devas.
Devaloka Dev ay ana.
Devi-Bhdgavata Dhdrand Dharma Dharma-megha Dhydna. Dhydnamdrga Dvandas Dvesha. Dyava-Prithivi Ekdgra.
Ekam Eka-Nistha.
Ekdnta-Bhakti Ekatma-Vadam Ekayana Ganapati Ganesa.
Mercy, compassion, doing good to others without hope of return.
Matter, gross body.
“God-given.”
The “shining ones,” semi-divine beings representing states attained by workers of good.
Abode of the gods.
The path which leads to the sphere of the gods, or the different heavens.
One of the Puranas, which describes the deeds of the Divine Mother.
Holding the mind to one thought for twelve seconds. Concentration.
Virtue. Religious duty.
“Cloud of virtue” (applied to a kind of Samadhi).
Meditation.
The way to knowledge through meditation.
Dualities in nature, as heat and cold, pleasure and pain, etc., etc.
Aversion.
Heaven (and) Earth.
Concentrated state of mind.
One.
Intense devotion to one chosen ideals.
Singleness of love and devotion to God.
Monism. The theory, according to which there is only on intelligence Entity. Pure idealism.
The one stay or support of all things, — hence the Lord.
One of the Hindu deities.
God of wisdom and “remover of obstacles.” He is always invoked at the commencement of every important undertaking.
GLOSSARY Gargi . A woman-sage mentioned in the Upani- shads. She practiced Yoga and attained to the highest super- conscious state.
Gciuni . Preparatory stage of Blmkti-Yoga.
Gayatri . A certain most holy verse of the Vedas.
Ghata . Ajar.
Gopls . Shepherdesses, worshippers of Krsna.
Grihastha...A householder, head of a family.
Guncis . Qualities, attributes.
Guru . lit. “the dispeller of darkness.” A reli- gious teacher who removes the ignorance of the pupil. The real guru is a transmitter of the spiritual impulse that quickens the spirit and awakens a genuine thirst for religion.
Hcimsa . The Jiva, or individual soul.
Hanumdn...
The great Bhakta hero of the Rdmdyana.
Hciri . lit. “One who steals the hearts and reason of all by his beauty,” hence the Lord, a name of God.
Hatha Yoga.
. The science of controlling body and mind, but with no spiritual end in view, bodily perfection being the only aim.
Hatha-Yogi (or Yogin).
. One who practices Hatha Yoga.
Hiranyagarbha.
. lit. “golden wombed.” Applied to Brahma, the Creator, as producing the universe out of Himself.
Hum . A mystic word used in meditation as symbolic of the highest Bliss.
Ida . The nerve current on the left side of the spinal cord; the left nostril.
Indr a . Ruler of the gods.
Indriyani...Sense organs.
Indriyas...The internal organs of perception.
Isdna . One of the devas.
RAJA YOGA Ishtcim . Chosen ideal (from “ish,” to wish). That aspect of God which appeals to one most.
Ishta Nisthd.
. Devotion to one ideal.
Ishtapurta...The works which bring as reward the enjoyments of the heavens.
Isvara . The Supreme Ruler; the highest possible conception through reason, of the Absolute, which is beyond all thought.
Isvarapranidhana.
. Meditation on Isvara.
Isvara Pranidhdnddvd.
. A Sutra of Patanjali — entitled "By worship of the Supreme Lord.”
Jada . Inanimate.
Jdgrati . Waking state.
Jdti . Species.
Jay ate . To be born.
Jiva . The individual soul. The one Self as appearing to be separated into different entities; corresponding to the ordinary use of the word “soul.”
Jivatman...The Atman manifesting as the Jiva.
Jivan Mukta . lit. “Living Freedom.” One who has attained liberation ( Mukti ) even while in the body.
Jndna . Pure intelligence. Knowledge.
Jndna-chaksu . One whose vision has been purified by the realisation of the Divine.
Jndnakanda . The knowledge portion or philosophy of the Vedas.
Jndna-yajna . “Wisdom-Sacrifice.” Perfect unselfish- ness, purity and goodness which lead to Jndna, or supreme wisdom {Moksha).
Jndini [or J nan in] . One who seeks liberation through pure reason or philosophy.
Kaivalya...Isolation. Oneness with Absolute Being.
Kell a . Time.
Kalpa . A cycle (in evolution).
GLOSSARY Kaly ana Kama. Kapila.
Kapilavastu. Karika. Karma.
Karmakanda Karamendriyas. Karma Yoga Khanda.
Klesa.
Krsna.
Kriyd. Kriyamdna. Kriyd-Yoga.
Kshana. Kshatriya Kshetra.
Kshetrajna. Kumbhaka.
. Blessings.
. Desires.
. Author of the Sdnkhya Philsophy, and the father of the Hindu Evolutionists.
Birthplace of Gautama the Buddha.
. A running commentary.
. Work or action, also effects of actions; the law of cause and effect in the moral world.
. The ritualistic portion of the Vedas.
. Organs of action.
. Union with the Divine through the unselfish performance of duty.
. Differentiated, or divided; division.
. Troubles.
. An Incarnation of God who appeared in India about 1400 B.C. Most of his teachings are embodied in the Bhagavad Gita.
. Action, ritual, ceremonial.
. The Karma we are making at present.
. Preliminary Yoga, the performance of such acts as lead the mind higher and higher.
. Moments.
. Member of the warrior (or second) caste of ancient India.
. lit. “the perishable,” also “a field.” Applied to the human body (as the field of action).
. The knower of Kshetra. (Gita, Chap. XII.) The soul.
. Retention of the breath in the practice of prdndydma.
RAJA YOGA Kundalini.
Kunti Kurmci.
Kurma-Purana. Kusa Madhubhumiba. Madhumati. Mathura Madvacharya Maliat. Mahattattva.
Mahayoga. Maitriya lit. "the coiled-up.” The residual energy, located according to the Yogis, at the base of the spine, and which in ordinary men produces dreams, imagination, psychical perceptions, etc., and which, when fully aroused and purified, leads to the direct perception of God.
The mother of the five Ptmdavas, the heroes who opposed the Kauravas at the battle of Kurukshetra, the account of which forms the principal theme of the Mahabharata, the Indian epic.
The name of a nerve upon which the Yogis meditate.
One of the eighteen principal Purcinas.
A kind of Indian grass used in religious rites.
The second stage of the Yogi when he gets beyond the argumentative condition.
lit. "honeyed.” The state when know- ledge gives satisfaction as honey does.
Sweet. That form of Bhakti in which the relation of the devotee towards God is like that of a loving wife to her husband.
Commentator of the dualistic school of the Vedanta philosophy.
lit. “The great one.” Cosmic intelligence.
Great principle. The ocean of intelli- gence evolved first from indiscrete nature, according to Sdnkhya philosophy.
[lit. “great union.”] Seeing the Self as one with God.
lit. “Full of compassion.” The name of a Hindu sage.
GLOSSARY Manas . The deliberative faculty of the mind.
Mantra . Any prayer, holy verse, sacred or mystic word recited or contemplated during worship.
Mantra-drashta.
. “Seer of thought.” One possessed of super-sensuous knowledge.
Manipura...lit. “Filled with jewels.” The third lotus of the Yogis, opposite the navel (in the Susumna).
Matras . Seconds.
Matha Mathura [now known as . Monastery.
“ 'Muttra ”].
. Birth-place of Krsna.
Maya . Mistaking the unreal and phenomenal for the real and eternal [noumenal?]. Commonly translated “illusion”, (lit. “which baffles all measurement.”)
Mimdnsd...lit. “Solution of a problem.” One of the six schools of Indian philosophy.
Moksha . Freedom, liberation {Mukti).
Moksha-dharma . The virtues which lead to liberation of the soul.
Mrtyu . Death. Another name for Yama.
Mukti . Emancipation from rebirth Muladhara...The basic lotus of the Yogis.
Mumuksutvam.
. Desire for liberation.
Mundaka-Upanishad . One of the twelve principal Upanishads.
Muni . A (religious) sage.
Ndda . Sound, finer than is heard by our ears.
Ndda-Brahma.
. The “sound -Brahman.” The Om. that undifferentiated Word, which has produced all manifestation.
Nadi . A tube along which something flows — as the blood currents, or nervous energies.
Nadi-suddhi . lit. “Purification of the channel through which the nerve currents flow.” One of the elementary breathing exercises.
RAJA YOGA Naisthika Namah. Nama-rupa. Namasakti. Narada.
Ncirada-Sutra Ndrdycima. Ncitardja “Ned, Netr. Nimitta. Niralambana Nirbija.
Nirguna Nishkdmakcmna Nitya Nirukta.
Nirvana.
Nirvichara. Nirvikalpa. Nirvitarka. Nivritti. Nishtha. Niyama.
One possessed of a singleness of devotion towards a high ideal of life.
Salutation.
Name and form.
The power of the name of God.
The great “god-intoxicated” sage of ancient India, who is reputed to have possessed all the “powers” described in Yoga philosophy.
The Aphorisms of Narada on Bhakti.
“Mover on the waters,” a title of Vishnu.
lit. “Lord of the stage.” Sometimes used for God as the Lord of this vast stage of the universe.
“Not this, not this.”
Operative cause.
lit. “Supportless,” a very high stage of meditation, according to Yoga philosophy.
lit. “Without seed.” The highest form of Samadhi or super-conscious state of the mind according to Yoga philosophy.
Without attributes or qualities.
Unselfish action. To do good acts without caring for the results.
Permanent, eternal.
Science dealing with etymology and the meaning of words.
Freedom: extinction or "blowing out” of delusions.
Without discrimination.
Changeless.
Withou question or reasoning.
Singleness of attachment.
The virtues of cleanliness, contentment, mortification, study and self- surrender.
GLOSSARY Nyaya . The school of Indian logic. The science of logical philosophy.
Ojas . lit. “The illuminating or bright.” The highest form of energy attained by a constant practice of continence and purity.
Om or Omkara [3®].
. The most holy word of the Vedas. A symbolic word, meaning the Supreme Being, the Ocean of Knowledge and Bliss Absolute.
Om tat sat.
. lit. “Om That Existence.” That Ocean of Knowledge and Bliss Absolute, the only Reality.
Pada . Foot.
Pctda . Chapter.
Para . Supreme.
Para-Bhakti . Supreme devotion.
Paramahamsa.
. Supreme soul.
Paravidya.
. Highest knowledge.
Parinamate.
. To ripen.
Parjanya.
. God of rain, and of the clouds.
Patanjali.
. Founder of the Yoga School of Philosophy.
Pingala . The nerve-current on the right side of the spinal cord; also the right nostril.
Pinguid . A courtesan who abandoned her vicious life and became remarkable for her piety and virtue.
Pitris . Forefathers, ancestors.
Pradhana.
. lit. “The chief.” The principal element; a name used for nature in Sdnkya philosophy.
Prajnd . Highest knowledge which leads to the realisation of the Deity.
Prajndjyati...One who has been illumined with knowledge transcending the senses.
[This, as far as I can tell, is what the Sanskrit on the scroll on the emblem facing page 51 reads - T.S.]
RAJA YOGA Prakrti...Nature.
Prakrtilayas . Souls that have got all the powers that nature has by becoming one with nature.
Prahidda . The chief of Bhaktas. [Devotees] Pramdna . Means of proof.
Pramiya . Correct cognition.
Prdnci...The sum total of the cosmic energy, the vital forces of the body.
Prdndydmci.
. Controlling the prana.
Pranidhana.
. Unceasing devotion.
Prarabdha.
. The works or Karma whose fruits we have begun to reap in this life.
Prasankhydna.
. Abstract contemplation.
Prathamakalpika . Argumentative condition of the conscious Yogi.
Pratibhd . Divine illumination.
Pratika...lit. “Going towards.” A finite symbol standing for the infinite Brahman.
Pratima.
The use of images as symbols.
Prativishaya . That which is applied to the different objects, i.e., the organs of sense.
Pratyahdra.
. Making the mind introspective.
Pratyagdtman.
. The internal self; the self-luminous.
Pratyaksham . Direct perception.
Pravritti Pritti...Pleasure in God.
Prithivi...One of the elements; earth; solids.
Purdnas . Writings containing the Hindu mythology.
Pur as a...The Soul.
Purva-paksha.
. The prima facie view.
Qu’ran...The Mahommedan Scriptures.
Rdga...Attachment to those things that please the senses.
Rdgdnugd.
. The highest form of love and attachment to the Lord, lit. “To shine.” Royal.
Raja GLOSSARY Rajas. Rdjci Yoga.
Rakshasa Ramanjua.
Rama. Ramayana. Rang Rasayanas.
Rechaka Rg-Veda Rishi Ritambharaprajna.
Rudra Sabda Sabdabrahima.
Sabda Nishtham Jagat. Sabija Yoga Saguna. Saguna-Brahma Sarguna-vidyd. Sahasrara.
Activity. One of the three principles which form the essence of nature.
lit. “Royal Yoga.” The science of conquering the internal nature, for the puipose of realising the Divinity within.
A demon.
A noted commentator of the Vishist- advaita School of Philosophy (qualified monistic).
An Incarnation of God, and hero of the celebrated epic — the “ Ramayana.”
A celebrated Indian epic poem written by Valmiki, a sage.
A symbolic word for the highest wisdom.
The alchemists of ancient India.
Exhalation.
Oldest portion of the Vedas, composed of hymns.
lit. “Seer of mantras” (thoughts). One possessed of super-sensuous knowledge.
One whose knowledge is truth- supporting.
A name of a Vedic god.
Sound.
The creative word corresponding to the Logos.
“Through sound the world stands.”
“Seeded” meditation (that is where all seeds of future Karma are not yet destroyed).
With qualities.
The qualified or lower Brahman.
Qualified knowledge.
The "thousand-petalled lotus,” a figura- tive expression of the Yogis describing the brain.
RAJA YOGA Scikhya. Sakti Sdlokya. Senna Sama-Veda Samadhi Scimddhdna. Senndna.