It is clear that nirodha is directed against the first stage, that samadhi marks the second stage and ekāgratā also called kaibalya characterzes the third stage of the Sankhya system.

The state of bondage from which a man is to work his way out by yoga is thus described by Patanjala :-*

"The store of the influences of past works, which has its root in the causes producing afflictions (ignorance passions &c) has fruition in the present as well as in the future." 12-II.

"This root extisting, it fructifies into varieties of birth and of age and the burden (thereof)"† 13—II.

"These have joy or suffering as their fruits, according as the cause is virtue or vice." 14-II.

*

क्लेशमूलः कर्म्माशयो दृष्टादृष्टजन्म बेदनीयः ॥ १२२ ॥ + “सतिमूले तद्दिपाको जात्यायुर्भाग: । ” १३ |२| + ते ह्लादपरितापफलाः पुण्यापुण्य हे तत्वात् ॥ १४२ ॥

"What is to be averted is pain not yet

"The cause of the thing to be shunned (i.e. of pain) is the attachment of the experiencer to the object of experience (i. e. the bondage of the experiencer)"+ 17-II.

It will be observed that sanyoga is compulsory or ignorant junction as opposed to yoga which is discriminating junction.

"The entity of the experienced is, as if it were, for the experiencer."‡ 21—II.

"Attachment is for a right realization of the relation between the lording power of the experiencer and the power of the experienced itself. Such a realization arises from detachment."§ 23-II.

"Of that (attachment) ignorance is the
24-II.
"||

cause."

*

हेयं दुःखमनागतम् ॥ १६॥२॥

+ दृष्टदृश्ययो संयोगो हेयहेतुः ॥ १७२ ॥

+ तदर्थ एव दृश्यस्यात्मा || २१| २ ||

९ स्वस्वामिशक्त्यो स्वरूपोपलब्धिहेतुः संयोगः || २३ | २ ||

|| तस्य हेतुरविद्या ॥ २४ ॥ २॥

"Ignorance being removed, the attachment is removed, such removal produces kaibalya, in the experiencer."*

Thus nirodha is against sanyoga (ignorant conjunction).

Samadhi and ekāgratā are for securing yoga (the disciminating junction).

For, on examining the Patanjal system as a whole, it becomes evident that what is called viveka or gnana is the realization of the spiritual and moral order of things, with a power of unattached junction with nature in a disinterested manner; and aviveka or the agnāna is the reverse of such realization.

Attachment to prakriti is to be shunned, because it obscures a disinterested sense of duty and produces distractions and confusion, but a junction free from these needs not be shunned. So in the case of spiritual ekāgratā there is junction but it is not that conjunction (attachment which is to be shunned.)

In short the object of nirodha parināma is to suspend the conjunction (attachment) * तदभावात् संयोगाभावो हानं तदृशेः कैवल्यम्॥ २५२ ॥

between the experiencer and the object of experience, that of samādhi parināma is to cultivate that sort of simple junction which is free from ignorance and selfish attachment, and that of ekāgratā parināma is to confirm the state of disinterested sense of duty arising from it on a positive basis of peace and harmony. It has already been said that these parināmas are respectively called the-property, function and the condition of yoga (dharma, lakhan and avastha). The yoga thus consists of this triple parināmas—and not of nirodha only. And it is by practice of this triple parināmas upon a given object that one can achieve siddhi or success with regard to that object.

:0:

SECTION 5-WHAT TO BE SHUNNED AND

WHAT TO BE GAINED BY YOGA.

Both the Sankhya and Pātanjala state, in effect that man has two levels of experience -one is the level of agnāna or aviveka (ignorance) and the other is that of gnāna or viveka (wisdom). The one is the lower experience and the other higher experience.

Salvation means the higher experience and bondage the lower.* (Sānkhya 23 and 24 book III).

Now the lower experience avidya is defined by Patanjala to be "That perversion by which the ephimeral, the impure, the evil and the nonspiritual are taken to be the eternal, the pure, the good and the spiritual." See sutra 5 book II.†

This lower experience further includes— asmita raga, dwesha and abhinivesha (egotism, attachment, hatred, tenacity to worldly life.)

"Asmita (egotism) is identifing the power of experiencer with the power of experiencing. 6-II.

"Raga (attachment) is pleasurable attraction.§ 7-II.

*

ज्ञानात् मुक्तिः ॥ बन्धविपर्ययात् ॥

+ अनित्याशुचिदुःखात्मनित्यशुचि सुखात्मख्याति

रविद्या ॥ ५२॥

+ हग्दर्शनशक्तोरेकात्मतेवास्मिता || ६| २ ||

$ सुखानुरायो रागः ॥ ७२