The founder of this system was the sage Patañjali.*

With regard to the predicaments and the nature of proof and other points, he follows the Sánkhya, but he acknowledges a Supreme Being whom he holds to be absolute existence and intelligence. The creation* of the five subtile elements (tanmátra), he believes to proceed directly from intellect (mahat) without the intermediate agency of ahaṇkára (con­sciousness.) From vaikṛita ahaṇkára (modified consciousness), when the mode of goodness prevails, the five external senses are produced, and from taijasa ahaṇkára,* (ardent consciousness), when the mode of passion is pre­dominant, the five organs of action (karmendriya) arise, and from the combined influence of goodness and passion springs manas or mind. They believe that the subtile frame (súkshma saríra) is subject to extinction, but receives new birth when another body is produced until final liberation is accomplished. But this is not attained without Yoga which is the cardinal doctrine of this attractive system. The thinking principle, Chitta,* is the substrate of manas. Vṛitti (function), is the action of manas in the acquisition of good and evil qualities. Nirodha (suppression) is the restraint of those functions in action and the attainment of quiescence.* Yoga or meditation is then secured when the foot of desire is obstructed from advance. Certain means to this end are laid down, and I here make a brief abstract in the hope that it may prove of value to the heart-stricken in the path of search. It is said that through the union with Mahat (Intellect) of manas and the three qualities, five conditions or states of the thinking principle arise which are called the five stages (bhúmi). These are, (1). kshipta, (restless activity),* the heart from the predominance of passion being never at rest: (2). múḍha (bewildered), from excess of darkness, being quiescent without attaining the object sought.* (3). vikshipta (voluptuousness), from excess of the quality of goodness, the goal is reached and a certain repose is secured, but through excess of passion (rajas), this is not lasting, and the mind becomes dissipated; (4). Ekágra (concentration), through excess of goodness, power is obtained to keep the mind from wandering from the subject of meditation: (5). Niruddha (the suppressive state) is a condition in which by dissolu­tion of the three qualities, the mental residua (<Greek>) of active volition are effaced and (those of) the quiescent or suppressive state arise.*

Under the first three conditions, Yoga or meditation, is rarely obtained. They assert that under the first condition manas is the recipient of unrighteousness: under the second, of ignorance; under the third, of sensuousness (avirága) and impotence (anaiśvarya); under the fourth, of virtue, (dharma), absence of passion (virága), and supernatural power (aiśvarya); and under the fifth, the residua of good and evil are suppressed and functions (vṛitti), are dissolved. These latter are of two kinds, klishṭi (painful), tendency to evil works, and aklishṭi, tendency to good works and each according to its good or evil tendency is five-fold. (1). Pramáṇa-vṛitti (right notion); perception of things by proof is attained through prevalence of sattva (goodness); (2). viparyaya, (mis-conception) arises from prevalence of goodness and darkness. If this abides in the person forming a definite conclusion it is called viparíti, (perverted) but if he be in uncertainty whether a thing be itself or some thing else, it is called sanśaya, doubt; (3). vikalpa (fancy)*, ambiguity regarding a thing, arising from goodness and darkness: (4). nidrá (sleep), the state of sleep arising from excess of darkness in which consciousness is lost.* The opinion of other Hindu philosophers is that the mind is withdrawn from its pecu­liar association with the senses: (5). smṛiti (memory), is the recovery through the influence of goodness of what has passed from the mind. In the fourth state, the second, third and fourth functions cease and in the fifth, the first and fifth are dissolved and final liberation is attained.

Although this sublime contingency does not occur save by prosperous fortune and the divine favour, yet the sagacity of the experienced base its acquisition on twelve principles.

I. Meditation on the divinity (Iśvara-upásaná), that is, to illuminate the interior spirit by constant thought of God and to be conscious of its freedom from four things, afflictions, works, deserts, desires. Kleśa (affliction) signifies the sum of grief and pain, and this is five-fold, (1). avidyá, ignorance of the reality of things: (2). asmitá (egotism,) con­ceiving oneself to possess that which one has not: (3) rága, desire for one's own gratification: (4). dvesha, aversion, or anger; (5) abhiniveśa (ardent attachment to life), fear of death.* Karma (works), signifies merit and demerit (from works). Vipáka, (deserts), the recompense of actions. A´śaya, thought regarding merits and demerits which after effacement may recur.

Those who have reached the goal in this path, assert that assiduous meditation on God after this manner, annihilates all evil propensities and exterminates nine depredators of the road. These are (1). vyádhi sick­ness: (2). styána (langour), indisposition (of the thinking principle) to efficacious work: (3). sanśaya; doubt regarding the (practicable) means of meditation and its results: (4). pramáda (carelessness), forgetfulness of the duties of meditation: (5). álasya slothfulness in the performance of these duties: (6). avirati, (worldly mindedness), propensity (of the thinking principle) to enjoy the pleasures of the world: (7). bhránti-darśana, error in perception, (such as mistaking mother of pearl for silver): (8). alabdha-bhúmikatva, (non-attainment of any stage), the non-attainment of the fourth out of the five states: (9). anavasthitatva (instability), not abid­ing in the fourth stage and receding from it.

II. ´Sraddhá,* (inclination), zeal in following the Yoga and making it the sum of desire.

III. Vírya (energy), seeking the fulfilment of the object sought with much eagerness.

IV. Smṛiti (memory), retaining in view the transcendent advantages and great results of this devotion, and never relaxing attention.

V. Maitrí (friendliness), desiring the welfare of humanity.

VI. Karuṇá, (compassion), being distressed at the sorrows and afflic­tion of mankind, and resolving to relieve them.

VII. Muditá, (gladness), being pleased in the happiness of others.

VIII. Upekshá, (indifference), avoiding the wrong-doer lest evil prin­ciples be acquired, and yet not entertaining malevolence nor rebuking him.*

IX. Samádhi, (meditation), unity of intention and contemplation of one object.

X. Prajṅná (discernment), allowing only understanding, rectitude, and the search after truth to enter the mind.

XI. Vairágya, (dispassion), is of various kinds, its ultimate stage being detachment from all, and contentment with only the Supreme Being.

XII. Abhyása (exercise), being unintermittingly assiduous in the con­trol of knowledge and action till this (steadfastness) becomes habitual.*

In the works on this system, Iśvara-upásaná, vairágya and abhyása are treated together: five separate expositions are allotted to vírya, śraddhá, smṛiti, samádhi and prajṅna, and the four following maitri, karuṇá, muditá and upekshá are likewise separately discussed. They have all been con­currently reviewed in this work.

In this field of philosophy, Yoga is regarded as two-fold, (1) sampraj­ṅnáta-samádhi (conscious meditation), directing the easily distracted mind to one object and gradual concentration on the ideal conception of the Divine Being; and (2) asamprajṅnáta (unconscious meditation), in which this ideal conception of the divinity ceases, and absorption in unitive com­munion with its essence is obtained. The first is of three kinds, (I) Gráhya-samápatti (Tangible Forms), meditation on one of the five gross elements. With regard to the gross and subtile elements it is two-fold. The latter is termed vitarkánugati, (attendant argumentation) and the former vicháránugati, (attendant deliberation). Vitarkánugati is of two kinds; savitarka (argumentative meditation), when the cogitation is regarding the relation of words to their meanings, and nirvitarka (non-argumentative), when it is independent of this relation. Vicháránugati is cogitation on one of the eight principles, viz., nature, intellect, consciousness, and the five subtile elements. If the element be considered in its relation to time and space, it is called savichára (deliberative), and if otherwise nirvichára* (non-deliberative).

II. Grahaṇa-samápatti (Acceptance Form), is cogitation on one of the organs of sense which with reference to time, space, and cause is termed savitarka, and if in regard to the inherent meaning only, vitarka, and both kinds are called Sánanda (joyous).*

III. Gṛihitri-samápatti (Form of the taker). In this stage the votary withdraws himself from all other pre-occupation, and is merged in the single contemplation of the Supreme Soul. This also in relation to time and space receives the two names above-mentioned, and both kinds are termed Asmitá (Egotism).

Asamprajṅnáta is two-fold:—(1). Bhavapratyaya (caused by the world), not distinguishing Nature from the soul, nor holding it to be separate from the elements or the organs of action and sense. If Nature is cognized as soul, this meditative state is called Prakṛitilaya (resolved into nature), and if the elements and organs be so cognized, it is termed videha, (unembodied). (2). Upáya-pratyaya (means of ascertainment); by good fortune and a happy destiny, under the guidance of the twelve principles above-mentioned, the cognition of the soul is attained and the fruition of bliss secured at the desired goal where final emancipation presents itself to view.

The devotees of the Yoga practice are of four classes. The first, called Práthama kalpika, (entering upon the course) is he who with firm resolve and steadfast foot enters upon this waste of mortification. The second, Madhu­bhúmika (in the honey-stage), is he who by mortification of the senses and right conduct, effaces rust from the mirror of the heart to such degree that he can divine the reflections in another's mind and see whatever from its minuteness is imperceptible to others. The third, Prajṅnájyotis (illuminated), by happy fortune and zealous endeavour subdues the organs of sense and the elements, and the far and the near, with reference to sight and hearing, &c., become relatively the same to him, and he acquires power to create and destroy. The fourth, Atikránta bhávaníya (attaining the highest dispassion), is one to whom the past becomes present.

It is said that conscious meditation consists of eight particulars and these are, as it were, intrinsic parts thereof, in contradistinction to the twelve principles which are accounted extrinsic means. They are called Ashṭánga-Yoga (meditation on eight particular parts of the body). These are:—(1). Yama, (2). Niyama, (3). A´sana, (4). Práṇáyáma, (5). Pratyáhára, (6). Dháraṇa, (7). Dhyána, (8). Samádhi.

Yama, restraint, is five-fold:—(1). Ahinśá (non-slaughter),* avoiding destruction of life and injury (to others). When this habit is formed, in a devotee, enemies are conciliated: (2). Satya (veracity) is the habitual practice of speaking the truth, and thus securing acceptance of his desires*: (3). Asteya, (non-theft), the non-appropriation of goods beyond what is customarily permitted: the keys of the world's treasures are entrusted to the observer of this principle: (4). Brahmacharya (conti­nence), to abstain from women, by which means the ignorant will be able to light the lamp of knowledge from the inspired efficacy of his will. (5). Aparigraha (non-avarice), retaining nothing of worldly goods which, being regarded as the capital source of pain, should be abandoned and by this the future will be revealed.

Niyama (obligation), is also five-fold:—(1). ´Saucha (purification), internal and external* purity, avoiding association with men, and acquiring self-control; (by this means) the mind is rendered essentially stainless, commendable desires bear fruit, and the fourth state is reached: (2). Santosha (contentedness), desisting from improper desires and being satisfied with the fulfilment of this excellent devotion. Happiness is thus obtained and worldly pleasures have no relish: (3). Tapas, (pen­ance), mortification of the spirit and body and enduring heat, cold, hunger, thirst, and silence, until all five afflictions are effaced from the tablet of the mind. Through this practice the votary gains the faculty of seeing things distant, concealed or minute, and can assume any form at will. (4). Svádhyáya* (sacred study), repetition of the names of the deity, and recount­ing his attributes and all that is conducive to liberation. If there is inability to read, then by the constant repetition of the word Oṃkára*, the deities and other celestial spirits associate with him and vouchsafe him their assistance. (5). I´śvara-praṇidhána (devotion to God), is absolute resigna­tion to the will of God; by this means various faculties of knowledge are acquired and illumination regarding all the degrees of perfection is attained.

A´sana (posture), signifies sitting. The austere recluses of this temple of retirement, give the number of these as eighty-four, of which thirteen are esteemed the most efficacious, and each has a special mode and a separate name. Under their influence, cold, heat, hunger and thirst are little felt. Some learned Hindu authorities reckon the same uumber of sitting attitudes for those who are still attached to worldly concerns but of a different kind. The writer of these pages who has witnessed many of these postures, has gazed in astonishment, wondering how any human being could subject his muscles, tendons and bones in this manner to his will.*

Práṇáyáma, regulation of the breath at will, is three-fold.—(1). Púraka (inspiration), drawing in the breath by the nose in the following manner: with the thumb of the right hand let the left nostril be closed and the breath slowly inspired by the right nostril. (2). Kumbhaka* (suspension), to retain the breath within and to make as long an inspiration as possible closing both nostrils with the thumb and little finger of the right hand. The ascetics of this country can so hold their breath that they will breathe but once in twelve years. (3). Rechaka (expiration), letting out the drawn breath, very gradually, with the thumb pressed below the right nostril and removing the little finger from the left nostril, suffering it to escape. In short, to inspire with the right and expire with the left nostril. These three functions constitute the Práṇáyáma. It is said that the breath extends as far as sixteen fingers from the nose, and some say twelve. By this operation the mind is quiescent, and perfect knowledge is obtained; but this is secured only through the assistance of an experienced master of this knowledge.

At this time the devotee should abstain from meat, hot spices and acid and saline food, and be content with a little milk and rice. He must also avoid the society of women lest his brain be distracted and melancholy ensue.

Pratyáhára (abstraction), is the withdrawal of the five senses from their respective objects of perception. When the mind is quiescent, these per­force cannot escape. Thus objects may present themselves before him without exciting desire.

Dhárana (steadiness), is the confinement of the thinking principle to one place, such as the navel, the crown of the head, between the eye­brows, the point of the nose, or the tip of the tongue.

Dhyána (contemplation), is uninterrupted reflection on what is before the mind, and the absence of every thing but the object, the thought, and the thinking principle of the individual contemplating.

Samádhi (meditation); in this the thinker and the consciousness of thought are both effaced. At this stage the degrees of conscious meditation are surmounted and unconscious meditation begins, till perfect knowledge is attained and Yoga is finally reached. This condition is called Samádhi.*

The first and second of these eight processes are likened to the sowing of seed in a field: the third and fourth are as the commencement of growth: the fifth is the flower; the sixth, seventh and eighth are regarded as the stages of fructification.

The last-named three-fold acts are termed Sanyama.* At this period, the most extraordinary powers are witnessed in the adept which astonish the beholder.

The occult powers are termed Aiśvarya and are eight in number.

(1). Animá (molecularity), the power of minute disintegration so as to pass through the tissues of a diamond. (2). Mahimá (illimitability), capacity of prolongation so as to touch the moon. (3). Laghimá (tenuity), to possess such extreme levity as to ascend to the upper regions on a beam of light. (4). Garimá (gravity) to acquire illimitable ponderosity. In some works the word Prápti* (accessibility), is used for the fourth term, and signifies to reach to any point at will. (5). Prákámya (irresistible will), to sink into the earth and to rise up elsewhere as if in water. (6). I´śitva (sovereignty), the power of creating or destroying. (7). Vaśitva (subjugation), to command the elements and their products. (8). Kámávasá­yítva (self control), the fulfilment of every wish.*

Although this language may seem incredible in the eyes of those affected by the taint of narrow custom, those who acknowledge the wonderful power of God will find in it no cause of astonishment.

The doctrines of this great system are comprised in one Adhyáya or section, divided into four charaṇa,* (feet or) chapters. The first is an exposition of the nature of Yoga meditation. The second on the means of its acquirement. The third, on the wonders of the occult powers. The fourth on the liberation of the soul.