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Chapter Twenty-eight

Kapila Describes Añöäìga Yoga

|| 3.!." ||

#r$-bhaga%än &%äcayogasya la'ña(a) %a'ñye

sab$*asya n+pät,a*e,ano yenai%a %ihinä

prasanna) yäti sat-patha,

The or sai/ 0 shall spea' abo&t the characteristics o1yoga, epenent on bhakti 2 by 1ollowing which the ,inattains the *oy1&l2 spirit&al path.

In the Twenty-eighth Chapter, meditation in the asöäìga-yoga system is described in detail, by which the yogé attains liberationwithout efort. Teaching devotion to himsel (Chapter 2!, andspea"ing about #$%"hya mi&ed with bhakti ( Chapter 2',2!, the )ordnow begins to spea" about añöäìga-yoga mi&ed with bhakti. Sabéjasya means *ta"ing support.+

|| 3.!. ||s%a-har,äcara(a) #a'tyä%ihar,äc ca ni%artana,ai%äl labhena santoña

ät,a%ic-cara(ärcana,

ne ,&st 1ollow one4s &ties o1 varëäçrama to the best o1one4s ability an a%oi sin. ne sho&l be satis5e withwhat co,es o1 its own accor an worship the lot&s 1eet o1those who 'now the or.

 Three verses and two syllables in verse now e&plain the rules orcontrolling the mind. on-violence, truthulness, not stealing, notaccepting more than necessary, celibacy and silence are adescription o yama, the rst stage o añöäìga-yoga ( verse /-!. The

other items in verses 2, 0 and / are part o niyama. 

|| 3.!.3 ||grä,ya-har,a-ni%+tti# ca,o'ña-har,a-ratis tathä,ita-,ehyäana) #a#%a

%i%i'ta-'ñe,a-se%ana,

ne sho&l a%oi &ties that lea to ,aterial attach,ent

an be absorbe in those which lea to liberation. ne

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sho&l eat p&re 1oo in ,oerate 6&antities an alwaysli%e in a secl&e2 peace1&l place.

Grämya-dharma means artha, dharma and käma. 1ccording to thesmåti, moderate uantity o ood means the ollowing3

dvau bh$gau p4rayed annais toyenai"a5 prap4rayet. m$rutasya prac$r$rtha5 caturtham ava6e7ayet

8ne should ll hal the stomach with ood, one uarter with water.8ne uarter should remain with air or reedom o movement.

8ne should select a place which is solitary and ree rom ear(kñemam!.3

|| 3.!.7 ||ahi)sä satya, asteya)yä%a-artha-parigraha8

brah,acarya) tapa8 #a&ca)s%ähyäya8 p&r&ñärcana,

ne sho&l practice non-%iolence2 tr&th1&lness2 an a%oithe1t. ne sho&l accept only what is necessary2 anpractice celibacy2 a&sterity2 an cleanliness. ne sho&lst&y the 9eas an worship the :&pre,e or.

8ne should accept what is necessary and not more than that orliving.

|| 3.!.; ||,a&na) sa-äsana-*aya8

sthairya) prä(a-*aya8 #anai8pratyähära# cenriyä(ä)

%iñayän ,anasä h+i

ne sho&l obser%e silence. ne sho&l attain steainess

by ,astering correct äsanas, an control the breathra&ally one sho&l withraw the senses1ro, ,aterial ob*ects to the heart &sing the ,in

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sa,ähäna) tathät,ana8

ne sho&l 5@ the präëa at one spot a,ong the %ario&scakras by the ,in. ne sho&l ,eitate on the pasti,es inthe spirit&al worl. Then one sho&l attain samädhi o1 the

,in.

1mong the places where präëa is situated, starting with them!ädhära-"akra, one should & the präëa in one place. This is thestage o dhäraëä.  8ne should meditate on the limbs starting withthe eet o the )ord along with his pastimes (!é!äbhidhyänam!. #tmana$ samädhänam means concentration o the mind.

|| 3.!. ||etair anyai# ca pathibhir

,ano &ñöa, asat-patha,b&hyä y&B*$ta #ana'air *ita-prä(o hy atanrita8

Also engaging in other ,ethos with the intelligence2 ha%ingcontrolle the präëas, with attention one gra&ally engagesthe wic'e ,in which leas one to ,aterial li1e in,eitation

8ther processes are charity and vows. %&'jéta means *engage inmeditation.+

|| 3.!.! ||#&ca& e#e pratiñöhäpya

%i*itäsana äsana,tas,in s%asti sa,äs$na+*&-'äya8 sa,abhyaset

astering the äsanas, he sho&l establish his seat in a cleanplace an sitting in svastikäsana, 'eeping the boy straight2he sho&l practice controlling the breath.

 The äsana and other eatures are described. The äsana should bek&a and deer s"in, covered with cloth. 8n that he should sit ins)asti position3 placing the oot o one leg on the thigh o the other.9e should sit and practice controlling the breath.

|| 3.!. ||prä(asya #ohayen ,ärga)

pEra-'&,bha'a-reca'ai8prati'Elena %ä citta)

yathä sthira, acaBcala,

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ne sho&l p&ri1y the passage 1or präëa by inhaling2 holingan e@haling the breath or re%ersing the process2 so thatthe &nsteay ,in beco,es steay.

Inhaling through the let nostril is called praka. 9olding the breath

is called k&mbhaka.  :&haling through the right nostril is calledre"aka.  ;eversing the process means to e&hale, hold the breath andthen inhale.

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%ogena means *by yama and other aìgas.+ äñöhäm means*attractive orm.+ 8ne loo"s at the nose to avoid sleep andwandering mind.

|| 3.!."3 ||prasanna-%aanä,bho*a)pa,a-garbhär&(e'ña(a,

n$lotpala-ala-#yä,a)#aì'ha-ca'ra-gaä-hara,

ne sho&l ,eitate on that 1or, with *oy1&l2 lot&s 1ace2 relot&s eyes2 an co,ple@ion li'e a bl&e lot&s2 holing conch ,cakra an cl&b.

>editation on the )ord, the third aìga o the nine-limbed bhaktiprocess (smaranam!, becomes the seventh process in añöäìga-yoga.In yoga, this is or attaining liberation. Ta"ing this opportunity,?apila describes the orm used by both devotees and yogés ormeditation. Though only three items are mentioned in the )ord@shand, the ourth item, the lotus should also be included.

|| 3.!."7 ||lasat-paì'a*a-'iB*al'a-

p$ta-'aeya-%äsasa,#r$%atsa-%a'ñasa) bhrä*at

'a&st&bhä,&'ta-'anhara,

Je wears cloth the color o1 glowing lot&s pollen2 hasr$%atsa on his chest2 an the brilliant Ka&st&bha on hisnec'.

 The ?austubha is tied (äm&kta/ around his nec" (kandhara! by agold thread.

|| 3.!."; ||,atta-%irepha-'alayä

par$ta) %ana-,älayäparärhya-hära-%alaya-'ir$öäìgaa-nEp&ra,

Je wears a garlan 5lle with the sweet h&,,ing o1into@icate bees.Je wears priceless nec'laces2 bracelets2 crown2 ar, bansan an'lets.

 The garland has the sweet sound o into&icated bees. 0arärdhya

means *o ma&imum price.+

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|| 3.!."? ||'äBc$-g&(ollasac-chro(i)h+ayä,bho*a-%iñöara,ar#an$yata,a) #änta)

,ano-nayana-%arhana,

Jis hips shine with the cors o1 his belt. Je sits in the lot&sheart o1 the e%otees. Je is ,ost attracti%e to see2 peace1&l2an increases the *oy o1 the ,in an eye.

9e has a waist shining with cords o his belt. 9is seat ()iñöaram! isthe lotus heart o the devotees. 9e is peaceul (äntam!.

|| 3.!." ||ap$cya-ar#ana) #a#%atsar%a-lo'a-na,as'+ta,santa) %ayasi 'ai#ore

bh+tyän&graha-'ätara,

Je is bea&ti1&l2 an worshippe by all people. Je is eternally51teen years ol an eager to bless his ser%ants.

9e is beautiul to see. 9e is eternally situated at teen years(kaiore!.

|| 3.!."! ||

'$rtanya-t$rtha-ya#asa)p&(ya-#lo'a-ya#as'ara,hyäye e%a) sa,agräìga)

yä%an na cya%ate ,ana8

ne sho&l ,eitate on this 1or, o1 the or with all hisli,bs2 who is worthy o1 glori5cation2 who increases the 1a,eo1 his e%otees &ntil the ,in oes not e%iate.

9is orm (tértha! is worthy o glorication.

|| 3.!." ||sthita) %ra*anta, äs$na)#ayäna) %ä g&hä#aya,

pre'ña($yehita) hyäyecch&ha-bhä%ena cetasä

Iith one4s heart 5lle with p&re e,otion2 one sho&l,eitate on the or li%ing in the spirit&al worl as hewal's2 sits or sleeps2 an per1or,s pasti,es worthy o1seeing.

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Incidentally, this verse can be interpreted as a description o thepastimes or meditation o the rägän&ga-bhaktas.  8ne shouldmeditate on the )ord situated in Aai"uBha or at base o a desiretree in ADnd$vana, or as he goes out o Aai"uBha, or goes rom thecow pens to the orest. 8ne should meditate on the )ord sitting on

his =ewel throne or on the pea" o Eovardhana. 8ne shouldmeditate on the )ord sleeping on Fe7a or in a cave on Eovardhana.9is pastimes (éhitam! are worthy o being seen, by gaGing outsideat the )ord rom the lattice windows with hearts o pure love.

|| 3.!.F ||tas,iL labha-paa) citta)

sar%ä%aya%a-sa)sthita,%ila'ñyai'atra sa)y&*yä

aìge bhaga%ato ,&ni8

The sage2 ha%ing concentrate his ,in on seeing the orwith all his li,bs2 sho&l concentrate on one li,b o1 theor.

9aving described the whole orm or meditation, ?apila nowdescribes meditation on individual limbs is described. 1asmin means*on the )ord@s orm.+

|| 3.!." ||

saBcintaye bhaga%ata# cara(ära%ina)%a*räì'a-h%a*a-saror&ha-läBchanäMhya,&tt&ìga-ra'ta-%ilasan-na'ha-ca'ra%äla-

 *yotsnäbhir ähata-,aha-h+ayänha'ära,

ne sho&l ,eitate on the or4s lot&s 1oot ,ar'e with ath&nerbolt2 elephant goa2 Nag2 an lot&s2 which estroysthe great ar'ness o1 the heart with the brilliance o1 thearray o1 his glea,ing2 raise2 re toenails.

>editation on the limbs beginning rom the eet is now described.

8ne should meditate on the elephant goad below the little toe o theright oot. This oot is seen by the devotees, as ?D7Ba stands in thepose with three bends beneath a desire tree.

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ne sho&l ,eitate contin&ally &pon the or4s lot&s 1eet1ro, which the >aìgä Nows an gi%es e@tra blessings to ori%a on his hea2 an whose th&nerbolt is release &pon,o&ntains o1 sin in the ,eitator4s ,in.

1ter describing the sweetness o the )ord@s eet, ?apila describesthe power o his eet. Fiva becomes additionally auspicious(adhikröena! on his head by the sacred water o the Ea%g$ Howingas wash water rom the )ord@s eet. 8r Fiva becomes blessed byattaining the ualication to hold on his head the water o theEa%g$. Fiva thin"s *I have become ortunate.+ The devoteemeditates on the oot mar"ed with the thunderbolt being releasedupon a mountain o sins o the meditator. The devotee meditates aswell on the elephant goad to lead the elephant o his mind on theright path. 9e meditates on the lotus on the )ord@s oot to ornamentthe la"e o his mind. 9e meditates on the Hag to give the highest"ingdom to the mind. 9e meditates on the barley corn to give thehighest ame. 9e meditates on the umbrella to give relie rom thethree miseries. 9e meditates on the "akra to give completeprotection.

|| 3.!.3 || *än&-%aya) *ala*a-locanayä *ananyä

la'ñ,yä'hilasya s&ra-%anitayä %ihät&8

Er%or nihäya 'ara-palla%a-rociñä yatsa)lälita) h+i %ibhor abha%asya '&ryät

ne sho&l 5@ in the heart the two legs o1 the or whoestroys ,aterial e@istence2 1ro, his 1oot to his 'nee2ecorate with the l&stro&s2 b&-li'e hans o1 lot&s-eyea'ñ,$2 who is worshippe by all the devatäs an who is,other o1 Hrah,ä. :he places those lot&s 1eet &pon herthighs.

It has already been said that one should meditate on the )ord lying

down in verse J. 8ne should & in the mind the )ord@s legs romoot to "nee as he lies on his bed o 1nanta. 9is leg is madebeautiul (sa!ä!itam! by the yellow and pin" color o the lotushands, s"ilul at massage, o lotus-eyed )a"7mK, who is the mothero

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or2 respecte by all the worls2 which is ,ae bea&ti1&l bythe Ka&st&bha *ewel.

8ne should meditate on the chest o the )ord whose let side is thespecial place o >ah$la"7mK. 8ne should meditate on the nec",

ornamented additionally (adhi! by the ?austubha.

|| 3.!. ||bähE)# ca ,anara-gire8 pari%artanena

nir(i'ta-bäh&-%alayän ahilo'a-pälänsaBcintaye a#a-#atära, asahya-te*a8

#aì'ha) ca tat-'ara-saror&ha-rä*a-ha)sa,

ne sho&l ,eitate on the ar,s o1 the or2 whosebracelets beca,e polishe by the t&rning o1 anarao&ntain2 an which bestow powers to the devatäsprotecting the planets. ne sho&l ,eitate on the ar,s o1the or holing the cakra with &nbearable power an theconch2 white li'e a swan in his lot&s han.

8ne should meditate on the arms o the )ord which churned themil" ocean. 9is arm bands become polished by the turning o themountain.

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 The #upreme )ord distributes the orm o the ?austubha =ewel,uncontaminated and pure, as the ätmä in the universe.

 Thus the ?austubha represents the unlimited rays or jé)as.

 || 3.!. ||bh+tyän&'a,pita-hiyeha g+h$ta-,Erte8saBcintaye bhaga%ato %aanära%ina,ya %isph&ran-,a'ara-'&(Mala-%algitena

%iyotitä,ala-'apola, &ära-näsa,

ne sho&l ,eitate on the lot&s 1ace o1 the or whoaccepts 1or,s in this worl o&t o1 co,passion 1or hisser%ants. That 1ace has a raise nose an clear chee'sglittering with the ,o%e,ents o1 his spar'ling makara earrings.

 n&kampita belong to the tärakädi class and means *lled withcompassion.+ The )ord accepts orms in this world by being lledwith compassion or his servants, or he accepts orms along with hiscompassion which will live with him there. *8 mercy, essence o mys)arpa-akti9 1mong my many orms, accept that orm which youli"e, as your living place.+ Thin"ing in this way he accepts orms.9is earrings sway because o the wind created by the "ämaraswaved by two servants at the )ord@s sides. 8r his earrings swaybecause o his head sha"ing caused by clever answers given by his

close associates. 8r he tilts his head to indicate the s"ilulness as herelishes the dancing, singing, instrumental music with variousrhythms. The two eyes, dancing with the reHections o the twomoving earrings on his chee"s which are mirrors made o the best =ewels, become dancing instructors, and ma"e the our makaras (onthe earrings and the reHections in the eyes! who have come to theirclassroom dance. This image should be understood. 9is nose israised. 5dära means great and generous.

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8ne should meditate on the lotus ace o the )ord (ré-niketanam!,the abode o beauty, which rivals a lotus served by bees andaccompanied by two sh.

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should the brows bewildered CupidQ Cupid agitates the sages whoare doing austerities o eating only leaves and water. The image ismade with anger directed towards Cupid.

|| 3.!.33 ||hyänäyana) prahasita) bah&läharoñöha-

bhäsär&(äyita-tan&-%i*a-'&na-paì'tihyäyet s%aeha-'&hare G%asitasya %iñ(or

bha'tyärrayärpita-,anä na p+thag i+'ñet

ne sho&l ,eitate &pon the or4s la&ghter2 an easyob*ect o1 ,eitation2 which shows his teeth li'e a row o1

 *as,ine b&s with his shining2 1&ll2 re lips. ne sho&l notesire to see anything e@cept 9iñ(& who is present in one4sheart with a ,in steepe in ,at&re e%otion.

It has been said that one should meditate on the )ord@s pastimes inverse J. The )ord sits on his Hower bed, unable to give upcloseness to his beloved@s ears, eyes nose and mouth out o greedor the ragrance o his beloved. 9e watches as she becomesrightened o a humming o a bee, and starts waving her arms andcloth, and moving her nec" and eyes about restlessly. Mitiully shecries out, *8 "ing o en=oyersR I all at your eet. Mlease drive thisevil thing awayR+ 8ne should meditate on loud laugher o the )ordas he says, *8 "ing o the beesR No not leave her. :n=oy herR+

Pithout efort, spontaneously, this becomes the ob=ect o meditation(dhyänäyanam!. That is because o its sweetness. Pith the laughterone can see the prouse splendour o his lips and his row o neteeth li"e =asmine buds. 8ne should not desire to see anything elsein ones heart e&cept Ai7Bu who is seen in the heart. 8ne should notdesire to "now anything else in one@s heart, since there is nothinggreater than this essence o all goals. This bewilderment throughtasting bliss is the highest samädhi or the devotees. The third aìga o nine-old bhakti consisting o meditation on the sweet orm,ualities, and pastimes o the a)ataras o the )ord has been

described in the present conte&t o añöäìga-yoga to attract thegreat yogés and drown them in the ocean o bhakti-rasa.

parini7hito Spi nairguBya uttama-6lo"a-lKlay$gDhKta-cet$ r$=ar7e $"hy$na5 yad adhKtav$n

Though I was fixed in brahman and beyond the guëas, my mind became attracted to

the pastimes of the Lord. I thus learned his pastimes.   #< 2..J

advaita-vKthK-pathi"air up$sy$Osv$nanda-si5h$sana-labdha-dK"7$O

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6ahena "en$pi vaya5 hahenad$sK-"Dt$ gopa-vadh4-viena

1lthough I was worshiped by those on the path o monism andinitiated into sel-realiGation through the yoga system, I have

nonetheless been orcibly turned into a maidservant by somecunning boy who is always =o"ing with the gopés. 

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or it has =ust been said in the previous verse *8ne should not desireto see anything e&cept the Ai7Bu who is present in one@s heart witha mind steeped in mature devotion.+ Thereore, the yogé gives upthat sweet orm only by his own oolish decision. 9e does so withoutollowing rules.

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)ord ?D7Ba, or they ully satisy him, as a traveler is satised athome ater a troubled =ourney. #< 2..

Wddhava says3

ta5 tv$"hil$tma-dayite6varam $6rit$n$5sarv$rtha-da5 sva-"Dta-vid visD=eta "o nu"o v$ bha=et "im api vismDtaye Snu bh4tyai"i5 v$ bhaven na tava p$da-ra=o-=u7$5 naO

Phat person who "nows the mercy you show to your devotees couldre=ect you, the most dear among all souls, the #upreme )ord o all,who give all possible perections to the devotees who ta"e shelter o youQ Pho would re=ect you and accept something or the sa"e omaterial en=oyment or liberation, which simply leads to orgetulnesso youQ 1nd what lac" is there or us who are engaged in the serviceo the dust o your lotus eetQ #< .2J.

$rada says3

na vai =ano =$tu "athaVcan$vra=enmu"unda-sevy anyavad a%ga sa5sDtimsmaran mu"und$%ghry-upag4hana5 punarvih$tum icchen na rasa-graho =anaO

8hR The person who serves >u"unda will never under any conditionreturn to the material world, unli"e practitioners o other processes.;emembering the embrace o the )ord@s lotus eet, eager or thattaste he has e&perienced, he will not desire to give up those eetagain. #< ..J

:ven among the yogés, Fu"adeva and others were pleased withhearing about the )ord. They were rasa-graha, en=oyers o the tasteo the )ord. In the previous verse also it was said that yogé whosemind is ofered up with bhakti should not see anything accept the)ord. I the yogé ofers his mind to the )ord, the mind belongs only

to the )ord. I that is so, how can that mind re=ect the )ordQ 1ndhow can he, once giving the mind, ta"e it bac"Q #uch a person canonly be condemnedR 1nd the )ord resides only in the hearts o thedevotees, not in the hearts o the yogés.

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devotional service. Xor them you are never separated rom the lotuso their hearts. #< 0.J.

Yvirhotra says3

visD=ati hDdaya5 na yasya s$"7$ddharir ava6$bhihito Spy aghaugha-n$6aOpraBaya-rasanay$ dhDt$%ghri-padmaOsa bhavati bh$gavata-pradh$na u"taO

9e who binds the lotus eet o the )ord by ropes o love, and whoseheart the )ord, destroyer o heaps o sin, called even unconsciously,does not leave, is called the best o devotees.  #< .2.

|| 3.!.3; ||,&'tä#raya) yarhi nir%iñaya) %ira'ta)

nir%ä(a, +cchati ,ana8 sahasä yathärci8ät,äna, atra p&r&ño G%ya%ahäna, e'a,

an%$'ñate pratini%+tta-g&(a-pra%äha8

Ihen the ,in o1 the 1oolish yogé, still &ner the shelter o1the or2 beco,es e%oi o1 ,aterial ob*ects an isetache 1ro, all ,aterial ob*ects2 that ,in s&enly getsestroye2 *&st as a Na,e ies witho&t oil an wic'. The jéva, ha%ing estroye ,isconceptions o1 his boy2 then

sees his ätmä witho&t co%erings.

9aving described the conduct o the inerior yogé, ?apila nowdescribes the condition o the mind which gives up the orm o the)ord. Phen the mind becomes devoid o ob=ects, it still is under theshelter o the )ord (m&ktärayam!,since a meditator cannot e&ist without some relationship with the)ord. It will not meditate on material sounds or orms as previously,since it is completely detached rom those things. Though the mindhas e&perienced the highest bliss, the mind does not again ma"ethe orm o bliss his ob=ect o meditation, since the mind has

withdrawn rom that. In the previous verse, the oolish yogé maderepeated attempts to withdraw his mind (anakai$/. The mind thenachieves destruction (!ayam!, =ust as a lamp deprived o oil and wic"gets e&tinguished. In this state (atra! the jé)a ( p&r&ña$!, havingdestroyed his mind, sees the pure ätmä, pratyagätmä (ekam!,without obstruction, since the covering o the subtle body has beendestroyed. Then he no longer ta"es birth. 9is misconceptions obody etc. have been destroyed ( pratini)åtta-g&ëa-prab)äha$/. 

|| 3.!.3? ||so Gpy etayä cara,ayä ,anaso ni%+ttyä

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tas,in ,ahi,ny a%asita8 s&'ha-&8'ha-bähyehet&t%a, apy asati 'artari &8'hayor yat

s%ät,an %ihatta &palabha-parät,a-'äñöha8

Hy 5nal cessation o1 the ,in thro&gh yoga practice2 that

 jéva beco,es sit&ate in his tr&e position beyon happinessan istress. Qealising hi,sel1 as ätmä, he sees the ca&se o1 his happiness an istress in hi,sel1 to be the ahaìkära, ca&se by ignorance.

:&tinction o all designations is similar to a state o deep sleep. The =é)a, because o destroying the mind, is situated in his s)arpa obliss o "nowledge, in his glory because o having destroyed themind. Mreviously the mind had stolen his glory, but by destroyingthe mind, he regains that glory. Xinal ("aramayä! destruction hasta"en place, devoid o all ignorance. This distinguishes it rom deepsleep. In deep sleep, ignorance remains, but in this state there is noignorance. The cause is mentioned. It is because o yoga practice(etayä!. 9is position is beyond happiness and distress.

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man he does not understand whether he has risen rom a chair ornot or is still there or gone. 

|| 3.!.3! ||eho Gpi ai%a-%a#aga8 'hal& 'ar,a yä%at

s%ära,bha'a) pratisa,$'ñata e%a säs&8ta) sa-prapaBca, ahirEMha-sa,ähi-yoga8

s%äpna) p&nar na bha*ate pratib&ha-%ast&8

The boy along with the senses2 controlle by pre%io&si,pressions2 contin&es to li%e as long as the prärabdhä-karmas re,ain. That person oes not again en*oy the boyor its e@tensions s&ch as sons since he has attaine samädhi an has realiOe his position as ätmä.  The boy is a li'e area, boy.

9ow does this body continue to liveQ The body along with thesenses (säs&$! continues to live as long as the body is under thecontrol o previous impressions (dai)a-)aa-gah!. Pill he againdevelop material attractionQ 9e does not en=oy again his body or itse&tensions as sons etc. because he does not identiy with I andmind, =ust as one does not identiy with a dream body. This isbecause he has attained the perection o yoga, samädhi, and hasrealiGation o his position as ätmä ()ast&/. 

|| 3.!.3 ||yathä p&träc ca %ittäc cap+thaì ,artya8 prat$yateapy ät,at%enäbhi,atäehäe8 p&r&ñas tathä

 R&st as the 1ather is act&ally iPerent 1ro, his son or wealth2tho&gh he ienti5es the, as his sel1 o&t o1 aPection2 so the jéva is iPerent 1ro, his boy.

In order to gain "nowledge, those aspiring or liberation should

always thin" in the ollowing manner, e&plained in three verses. Zustas a ather is diferent rom his son, though he regards the son ashimsel out o afection, so the jé)a is diferent rom his body.

|| 3.!.7F-7" ||yathol,&'ä %isph&liìgä

hE,ä %äpi s%a-sa,bha%ätapy ät,at%enäbhi,atä

yathägni8 p+thag &l,&'ät

bhEtenriyänta8-'ara(ät

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prahänä* *$%a-sa)*Bitätät,ä tathä p+thag rañöäbhaga%än brah,a-sa)*Bita8

 R&st as 5re is act&ally iPerent 1ro, a blaOing coal2 an

si,ilarly is iPerent 1ro, the spar' an the s,o'e2 whicharise 1ro, the 5re2 tho&gh by i,agination they appear to be5re2 si,ilarly2 Hhaga%än2 possessor o1 inconcei%able powers2who also appears as i,personal Hrah,an2 is iPerent 1ro, pradhäna2 the conscio&s jéva2 an the boy2 senses anantaùkaraëa, beca&se he is the witness o1 the others.

*Though the ather can be perceived to be diferent rom the sonand wealth, since they are separately situated, the same does notapply to the jé)a and his body and senses. 1nd how can theMaram$tm$ be understood to be diferent rom the jé)aQ+2  Thoughnot situated separately, the jé)a is diferent rom the products omäyä, and Maram$tm$ is diferent rom the jé)a. 1n e&ample isgiven.

1n e&planation will be given which accounts or the repetition o thetwo words yathä and &!m&ka$.  Xire is diferent rom wood which isburning, and =ust as it is diferent rom wood, it is diferent romspar"s, and =ust as it is diferent spar"s, it diferent rom smo"e, itsproduct. The oolish person however will thin" that the wood, spar"and smo"e are re, because o imagining (abhimatät ! them to be

the s)arpa o re. #imilarly, Maram$tm$ is diferent rom the jé)a. 8r, the second yathä can stand or yathä)at  (correctly! and thesecond &!m&kät  can be a combination o  &!m&ka and the verb at  meaning *to eat.+ It thus means *blaGing+ which modies the word*re.+ Thus the verse means *Zust as blaGing re is correctlydiferent rom wood, spar"s and re, though by imagination they areconsidered the same, so Maram$tm$ is diferent rom jé)a.+

 The last part o the e&ample is in the second verse. 0radhäna iscompared to the wood. The jé)a is compared to the spar", since ithas consciousness (saj'ität !. The body, senses and anta$karaëa are

compared to the smo"e. Maram$mt$ (ätmä! is compared to the re.Maram$tm$ is diferent rom pradhäna, the jé)a, the body, sensesand anta$karaëa because he is the witness (drastä!.

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sar%a-bhEtäni cät,ani$'ñetänanya-bhä%ena

bhEteñ% i%a ta-ät,atä,

This yogé sho&l see Sara,ät,ä in all beings2 an all beings

in Sara,ät,ä2 *&st as one sees the ,aterial ele,ents in allbeings.

Contemplating that Maram$tm$ is diferent rom all else, one shouldsee him as the cause and ultimate resting place o all things. 8nesees Maram$tm$ in all beings because the cause is present in theefect. 8ne sees all beings in Maram$tm$ because all o the efectsmerge into him at nal destruction o the universe. 1ad-ätmatäm means *made o the ve great elements.+

|| 3.!.73 ||s%a-yoniñ& yathä *yotire'a) nänä prat$yate

yon$nä) g&(a-%aiña,yättathät,ä pra'+ta& sthita8

 R&st as one 5re in %ario&s types o1 woo appears to beiPerent beca&se o1 iPerent 6&alities in the woo2Sara,ät,ä is one2 b&t appears to be o1 ,any %arieties2beca&se he is sit&ate in iPerent boies.

 The perception o various orms o the Maram$tm$ because he is inall bodies and perception o Maram$tm$ possessing good or badbodies is not actual. 8ne re (= yotih! in various types o wood (s)a- yoniñ&! is perceived to be various because o diferent ualities inthe wood. It may have long or short wood, croo"ed or straightwood, with diferent odors and colors. #imilarly Maram$tm$ (ätmä!,though residing in diferent bodies, is one.

|| 3.!.77 ||tas,ä i,ä) s%ä) pra'+ti)ai%$) sa-asa-ät,i'ä,

&r%ibhä%yä) paräbhä%yas%arEpe(ä%atiñöhate

Heca&se o1 the bewilering 1or,s o1 prakti 2 a1tercon6&ering sel1-s&pporting prakti, co,pose o1 ca&se anePect2 which is ic&lt to con6&er2 one sho&l be sit&ate inones &nco%ere 1or, o1 conscio&sness.

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(dai)ém!, or is a akti o the )ord (de)a!. It is hard to conuer, butone should conuer it. This is e&plained in the Gétä3

daivK hyena guBamayK mama m$y$ duratyay$m$meva ye prapadyante m$y$met$5 taranti te

>y mäyä made o the g&ëas, t or the jé)a:s pleasure, is hard tosurpass, but those who surrender to me alone can cross over thismäyä.