Patanjali Yoga Sutras any part of the tongue or palate; M represents the last sound in the series, being produced by the closed lip, and the U rolls from the very root to the end of the sounding board of the mouth. Thus, Om represents the whole phenomena of sound producing. As such, it must be the natural symbol, the matrix of all the variant sounds. It denotes the whole range and possibility of all the words that can be made. Apart from these speculations we see that around this word Om are centred all the different religious ideas in India; all the various religious ideas of the Vedas have gathered themselves round this word Om. What has that to do with America and England, or any other country? Simply that the word has been retained at every stage of religious growth in India, and it has been manipulated to mean all the various ideas about God. Monists, Dualists, Mono-Dualists, Separatists, and even Atheists, took up this Om. Om has become the one symbol for the religious aspiration of the vast majority of human beings. Take, for instance, the English word God. It conveys only a limited function, and if you go beyond it, you have to add adjectives, to make it Personal, or Impersonal, or Absolute God. So with the words for God in every other language; their signification is very small. This word Om, however, has around it all the various significances. As such it should be accepted by everyone. 28. तज्जपस्तदर्थभावनम् ॥ २८॥ tajjapastadarthabhavanam The repetition of this (Om) and meditating on its meaning (is the way). 33

Patanjali Yoga Sutras Why should there be repetition? We have not forgotten that theory of Samskaras, that the sum-total of impressions lives in the mind. Impressions live in the mind, the sum-total of impressions, and they become more and more latent, but remain there, and as soon as they get the right stimulus they come out. Molecular vibration will never cease. When this universe is destroyed all the massive vibrations disappear, the sun, moon, stars, and earth, will melt down, but the vibrations must remain in the atoms. Each atom will perform the same function as the big worlds do. So the vibrations of this Chitta will subside, but will go on like molecular vibrations, and when they get the impulse will come out again. We can now understand what is meant by repetition. It is the greatest stimulus that can be given to the spiritual Samskaras. “One moment of company with the Holy makes a ship to cross this ocean of life.” Such is the power of association. So this repetition of Om, and thinking of its meaning, is keeping good company in your own mind. Study, and then meditate and meditate, when you have studied. The light will come to you, the Self will become manifest. But one must think of this Om, and of its meaning too. Avoid evil company, because the scars of old wounds are in you, and this evil company is just the heat that is necessary ot call them out. In the same way we are told that good company will call out the good impressions that are in us, but which have become latent. There is nothing holier in this world than to keep good company, because the good impressions will have this same tendency to come to the surface. 34

Patanjali Yoga Sutras 29. ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ २९॥ tatah pratyakchetanadhigamopyantarayabhavashch From that is gain (the knowledge of) introspection, and the destruction of obstacles. The first manifestation of this repetition and thinking of Om will be that the introspective power will be manifested more and more, and all the mental and physical obstacles will begin to vanish. What are the obstacles to the Yogi? 30. व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिक - त्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥ ३०॥ vyadhistyanasanshayapramadalasyaviratibhrantidar shanalabdhabhoomikatvanavasthitatvani chittavikshepastentarayah Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions. Disease. This body is the boat which will carry us to the other shore of the ocean of life. It must be taken care of. Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the subject, without which there will neither be the will nor the energy to practice. Doubts will arise in the mind about the truth of the science, however strong one’s intellectual conviction may be, until certain peculiar psychic experiences come, as hearing, or seeing, at a distance, etc. 35

Patanjali Yoga Sutras These glimpses strengthen the mind and make the student persevere. Falling away when attained. Some says or weeks when you are practising the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by rise and fall. 31. दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ ३१॥ duhkhadaurmanasyanggamejayatvashvasaprashvaa vikshepasahabhuvah Grief, mental distress, tremor of the body and irregular breathing, accompany non-retention of concentration. Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them, and make the seat firm. 32. तत्प्रतिषेधार्थम् एकतत्त्वाभ्यासः ॥ ३२॥ tatpratishedhartham ekatattvabhyasah To remedy this practice of one subject (should be made). 36

Patanjali Yoga Sutras Making the mind take the form of one object for some time will destroy these obstacles. This is general advice. In the following aphorisms it will be expanded and particularised. As one practice cannot suit everyone, various methods will be advanced, and everyone by actual experience will find out that which helps him most. 33. मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥ ३३॥ maitreekarunamuditopekshanan sukhadukhapunyapunyavishayanan bhavanatashchittaprasadanam Friendship, mercy, gladness, indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the Chitta. We must have these four sorts of ideas. We must have friendship for all; we must be merciful towards those that are in misery; when people are happy we ought to be happy, and to the wicked we must be indifferent. So with all subjects that come before us. If the subject is a good one, we shall feel friendly towards it; if the subject of thought is one that is miserable we must be merciful towards the subject. If it is good we must be glad, if it is evil we must be indifferent. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful. Most of our difficulties in our daily lives come from being unable to hold our minds in this way. For instance, if a man does evil to us, 37

Patanjali Yoga Sutras instantly we want to react evil, and every reaction of evil shows that we are not able to hold the Chitta down; it comes out in waves towards the object, and we lose our power. Every reaction in the form of hatred or evil is so much loss to the mind, and every evil thought or deed of hatred, or any thought of reaction, if it is controlled, will be laid in our favour. It is not that we lose by thus restraining ourselves; we are gaining infinitely more than we suspect. Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converting into the higher powers. 34. प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥ ३४॥ prachchhardanavidharanabhyan va prannasya By throwing out and restraining the Breath. The word used in Prana. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. the sum-total of the energy displayed in the universe is called Prana. This Prana, before a cycle begins, remains in an almost motionless state, and when the cycle begins this Prana begins to manifest itself. It is this Prana that is manifested as motion, as the nervous motion in human beings or animals, and the same Prana is manifesting as thought, and so on. The whole universe is a combination of Prana and Akasa; so is the human body. Out of Akasa you get the different materials that you feel, and see, and out of Prana all the various forces. Now this throwing out and restraining the Prana is what is called 38

Patanjali Yoga Sutras Pranayama. Patanjali, the father of the Yoga Philosophy, does not give many particular directions about Pranayama, but later on other Yogis found out various things about this Pranayama, and made of it a great science. With Patanjali ist is one of the many ways, but he does not lay much stress on it. He means that you simply throw the air out, and draw it in, and hold it for some time, that is all, and by that, the mind will become a little calmner. But, later on, you will find that out of this is evolved a particular science called Pranayama. We will hear a little of what thoese later Yogis have to say. Some of this I have told you before, but a little repetition will serve to fix it in your minds. First, you must remember that this Prana is not the breath. But that which causes the motion of the breath, that which is the vitality of the breath is the Prana. Again, the word Prana is used of all the senses; they are all called Prana, the mind is called Prana; and so we see that Prana is the name of a certain force. And yet we cannot call it force, because force is only the manifestation of it. It is that which manifests itself as force and everything else in the way of motion. The Chitta, the mind-stuff, is the engine which draws in the Prana from the surroundings, and manufactures out of this Prana the various vital forces. First of all the forces that keep the body in preservation, and lastly thought, will, and all other powers. By this process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body. First we begin to recognise them, and then we slowly get control over them. Now these later Yogis consider that there are three main currents of this Prana in the human body. One they call Ida, another Pingala, and the third Susumna. Pingala, according to them, is on the right side of the spinal column, and the Ida 39

Patanjali Yoga Sutras is on the left side, and in the middle of this spinal column is the SuSumna, a vacant channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. SuSumna is present in all, as a possibility; but it works only in the Yogi. You must remember that the Yogi changes his body; as you go on practising your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but that the grey matter comes and makes a lining to keep it separate. If there were no grey matter there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have remarked that when I talk on subjects that in which I take a few ideas that are familiar to everyone, and combine, and recombine them, it is easy to follow, because these channels are present in everyone's brain, and it is only necessary to recur to them. But whenever a new subject comes new channels have to be made, so it is not understood so readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The less channels there have been in the 40

Patanjali Yoga Sutras brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the mane, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea; we make a new impression in the brain, cut new channels though the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world side of nature can be so widely accpeted, while the other part, the Philosophy, or the Psychology, which deals with the inner nature of man, is so frequently neglected. We must remember the definition of this world of ours; it is only the Infinite Existence projected into the plane of consciousness. A little of the Infinite is projected into consciousness, and that we call our world. So there is an Infinite beyond, and religion has to deal with both, with th elittle lump we call our world, and with the Infinite beyond. Any religion which deals alone with either one of these two will be defective. It must deal with both. That part of religion which deals with this part of the Infinite which has come into this plane of consciousness, got itself caught, as it were, in the plane of consciousness, in the case of time, space, and causation, is quite familiar to us, because we are in that already, and ideas about this world have been with us almost from time immemorial. The part of religion which deals with the Infinite beyond comes entirely new to us, and getting ideas about it produces new channels in the brain, disturbing the whole system, and that is why you find in the practice of Yoga ordinary people are at first turned out of their groove. In 41

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order to lesson these disturbances as much as possible all these methods are devised by Patanjali, that we may practice any one of them best suited to us. 35. विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥ ३५॥ vishayavati va pravrittirutpanna manasah sthitinibandhini Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind. This naturally comes with Dharana, concentration; the Yogis say, if the mind becomes concentrated on the tip of the nose one begins to smell, after a few days, wonderful perfumes. If it becomes concentrated at the root of the tongue one begins to here sounds; if on the tip of the tongue one begins to taste wonderful flavours; if on the middle of the tongue, one feels as if he were coming in contact with something. If one concentrates his mind on the palate he begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest, when, after a little practice, these things come to him, and he will persevere. 36. विशोका वा ज्योतिष्मती ॥ ३६॥ vishoka va jyotishmati Or (by the meditation on) the Effulgent One which is beyond all sorrow. This is another sort of concentration. Think of the lotus of the 42

Patanjali Yoga Sutras heart, with petals downwards, and ruunning through it the Sucumna; take in the breath, and while throwing the breat out imagine that the lotus is turned with the petals upwards, and inside that lotus is an effulgent light. Meditate on that. 37. वीतरागविषयं वा चित्तम् ॥ ३७॥ vitaragavishayan va chittam Or (by meditation on) the heart that has given up all attachment to sense objects. Take some holy person, some great person whom you revere, some saint whom you know to be perfectly non-attached, and think of his heart. That heart has become non-attached, and meditate on that heart; it will calm the mind. If you cannot do that, there is the next way. 38. स्वप्ननिद्राज्ञानालम्बनं वा ॥ ३८॥ svapnanidrajnanalambanan va Or by meditating on the knowledge that comes in sleep. Sometimes a man dreams that he has seen angels coming to him and talking to him, that he is in an ecstatic condition, that he has heard music floating through the air. He is in a blissful condition in that dream, and when he awakes it makes a deep impression on him. Think of that dream as real, and meditate upon it. If you cannot do that, meditate on any holy thing that pleases you. 43

Patanjali Yoga Sutras 39. यथाभिमतध्यानाद् वा ॥ ३९॥ yathabhimatadhyanad va Or by meditation on anything that appeals to one as good. This does not mean any wicked subject, but anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind. 40. परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥ ४०॥ paramanu paramamahattvantosya vashikarah The Yogi's mind thus meditating, becomes un-obstructed from the atomic to the Infinite. The mind, by this practice, easily contemplates the most minute thing, as well as the biggest thing. Thus the mind waves become fainter. 41. क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः ॥ ४१॥ ksheennavritterabhijatasyev manergrahitrigrahannagrahyeshu tatsthatadangjanatasamapattih The Yogi whose Vrttis have thus become powerless (controlled) obtains in the receiver, receiving, and 44

received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different coloured objects.) What results from this constant meditation? We must remember how in a previous aphorism Patanjali went into the various states of meditation, and how the first will be the gross, and the second the fine objects, and from them the advance is to still finer objects of meditation, and how, in all these meditations, which are only of the first degree, not very high ones, we get as a result that we can meditate as easily on the fine as on the grosser objects. Here the Yogi sees the three things, the receiver, the received, and the receiving, corresponding to the Soul, the object, and the mind. There are three objects of meditation given us. Firs the gross things, as bodies, or material objects, second fine things, as the mind, the Chitta, and third the Purasa qualified, not the Purasa itself, but the egoism. By practice, the Yogi gets established in all these meditations. Whenever he meditates he can keep out all other thought; he becomes identified with that on which he mediates; when he meditates he is like a piece of crystal; before flowers the crystal becomes almost identified with flowers. If the flower is red, the crystal looks red, or if the flower is blue, the crystal looks blue. 42. तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ ४२ ॥ tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning. 45

Patanjali Yoga Sutras Sound here means vibration; meaning, the nerve currents which conduct it; and knowledge, reaction. All the various meditations we have had so far, Patanjali calls Savitarka (meditations with reasoning). Later on he will give us higher and higher Dhyanas. In these that are called "with reasoning," we keep the duality of subject and object, which results from the mixture of word, meaning, and knowledge. There is first the external vibration, the word; this, carried inward by the sense currents, is the meaning. After that there comes a reactionary wave in the Chitta, which is knowledge, but the mixture of these three makeup what we call knowledge. In all the meditations up to this we get this mixture as object of meditation. The next Samadhi is higher. 43. स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ ४३ ॥ smritiparishuddhau svaroopashoonyevarthamatranirbhasa nirvitarka The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object). It is by practice of meditation of these three that we come to the state where these three do not mix. We can get rid of them. We will first try to understand what these three are. Here is the Chitta; you will always remember the simile of the lake, the mind-stuff, and the vibration, the word, the sound, like a pulsation coming over it. You have that calm lake in you, and I pronounce a word, "cow." As soon as it enters through 46

Patanjali Yoga Sutras your ears there is a wave produced in your Chitta along with it. So that wave represents the idea of the cow, the form or the meaning as we call it. That apparent cow that you know is really that wave in the mind-stuff, and that comes as a reaction to the internal and external sound-vibrations, and with the sound, the wave dies away; that wave can never exist without a word. You may ask how it is when we only think of the cow, and do not hear a sound. You make that sound yourself. You are saying “cow” faintly in your mind, and with that comes a wave. There cannot be any wave without this impulse of sound, and when it is not from outside it is from inside, and when the sound dies, the wave dies. What remains? The result of the reaction, and that is knowledge. These three are so closely combined in our mind that we cannot separate them. When the sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other; when this meditation has been practiced for a long time, memory, the receptacle of all impressions, becomes purified, and wwe are able clearly to distinguish them from one another. This is called “Nirvitarka,” concentration without reasoning. 44. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ ४४॥ etayaiva savichara nirvichara cha sookshmavishaya vyakhyata By this process (the concentrations) with discrim-ination and without discrimination, whose objects are finer, are (also) explained. 47

Patanjali Yoga Sutras A process similar to the preceding is applied again, only, the objects to be taken up in the former meditations are gross; in this they are fine. 45. सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ ४५॥ sookshmavishayatvan chalinggaparyavasanam The finer objects end with the Pradhana. The gross objects are only the elements, and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind¹, egoism, the mind-stuff (the cause of all manifestion) the equilibrium state of Sattva, Rajas and Tamas materials—called Pradhana (chief), Prakrti (nature), or Avyakta (unmanifest), are all included within the category of fine objects. The Purusa (the Soul) alone is excepted from this definition. 46. ता एव सबीजः समाधिः ॥ ४६॥ ta eva sabijah samadhih These concentrations are with seed. These do not destroy the seeds of past actions, thus cannot give liberation, but what they bring to the Yogi is stated in the following aphorisms. 47. निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ ४७॥ nirvicharavaisharadye adhyatmaprasadah ¹ The mind, or common sensory, the aggregate of all senses 48

Patanjali Yoga Sutras The concentration “without reasoning” being purified, the Chitta becomes firmly fixed. 48. ऋतंभरा तत्र प्रज्ञा ॥ ४८॥ rtanbhara tatr prajna The knowledge in that is called “filled with Truth.” The next aphorism will explain this. 49. श्रुतानुमानप्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात् ॥ ४९॥ shrutanumanaprajnabhyam anyavishayaa vishesharthatvat The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go. The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By “people who are competent,” the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the Scriptures—the Vedas. According to them, the only proof of the Scriptures is that they were the testimony of competent persons, yet they say the Scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the Scriptures say, which penetrates where 49

Patanjali Yoga Sutras reason cannot go, and where the testimony of others cannot avail. This is what is meant by this aphorism, that realisation is real religion, and all the rest is only preparation—hearing lectures, or reading books, or reasoning, is merely preparing the ground; it is not religion. Intellectual assent, and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with the objects of the senses, so religion can be directly perceived in a far more intense sense. The truths of religion, as God and Soul, cannot be perceived by the external senses. I cannot see God with my eyes, nor can I touch Him with my hands, and we also know that neither can we reason beyond the senses. Reason leaves us at a point quite indecisive; we may reason all our lives, as the world has been doing for thousands of years, and the result is that we find we are incompetent to prove or disprove the facts of religion. What we perceive directly we take as the basis, and upon that basis we reason. So it is obvious that reasoning has to run within these bounds of perception. It can never go beyond: the whole scope of realisation, therefore, is beyond sense perception. The Yogis say that man can go beyond his direct sense perception, and beyond his reason also. Man has in him the faculty, the power, of transcending his intellect even, and that power is in every being, every creature. By the practice of Yoga that power is aroused, and then man transcends the ordinary limits of reason, and directly perceives things which are beyond all reason. 50

Patanjali Yoga Sutras 50. तज्जः संस्कारो न्यसंस्कारप्रतिबन्धी ॥ ५०॥ tajjah sanskaro nyasanskarapratibandhi The resulting impression from this Samadhi obstructs all other impressions. We have seen in the foregoing aphorism that the only way of attaining to that super-consciousness is by concentration, and we have also seen that what hinder the mind from concentration are the past Samskaras, impressions. All of you have observed that when you are trying to concentrate your mind, your thoughts wander. When you are trying to think of God, that is the very time which all these Samskaras take to appear. At other times they are not so active, but when you want them not to be they are sure to be there, trying their best to crowd inside your mind. Why should that be so? Why should they be much more potent at the time of concentration? It is because you are repressing them and they react with all their force. At other times they do not react. How countless these old past impressions must be, all lodge somewhere in the Chitta, ready, waiting like tigers to jump up. These have to be suppressed that the one idea which we like may arise, to the exclusion of the others. Instead, they are all struggling to come up at the same time. These are the various powers of the Samskaras in hindering concentration of the mind, so this Samadhi which has just been given is the best to be practised, on account of its power of suppressing the Samskaras. The Samskara which will be raised by this sort of concentration will be so powerful that it will hinder the action of the others, and hold them in check. 51

Patanjali Yoga Sutras 51. तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ ५१ ॥ tasyapi nirodhe sarvanirodhannirbijah samadhih By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi. You remember that our goal is to perceive the Soul iself. We cannot perceive the Soul because it has got mingled up with nature, with the mind, with the body. The most ignorant man thinks his body is the Soul. The more learned man thinks his mind is the Soul, but both of these are mistaken. What makes the Soul get mingled up with all this, these different waves in the Chitta rise and cover the Soul, and we only are a little reflection of the Soul through these waves, so, if the wave be one of anger, we see the Soul as angry: “I am angry,” we say. If the wave is a wave of love we see ourselves reflected in that wave, and say we are loving. If that wave is one of weakness, and the Soul is reflected in it, we think we are weak. These various ideas come from these impressions, these Samskaras covering the Soul. The real nature of the Soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this Samadhi of concentration is called seedless; it leaves nothing, and the Soul is manifested just as It is, in Its own glory. Then alone we know that the Soul is not a compound, It is the only eternal simple in the universe, and, 52