Patanjali Yoga Sutras how vain, how dream-like is this world. Then he catches a glimpse of Vairagyam (renunciation), catches a glimpse of the beyond. It is only by giving up this world that the other comes; never through building on to this one. Never yet was there a great soul who had not to reject sense pleasures and enjoyments to become such. The cause of misery is the clash between difference forces of nature, one dragging one way, and another dragging another, rendering permanent happiness impossible. 16. हेयं दुःखम् अनागतम् ॥ १६॥ heyan duhkham anagatam The misery which is not yet come is to be avoided. Some Karma we have worked out already, some we are working out now in the present, and some is waiting to bear fruit in the future. That which we have worked out already is past and gone. That which we are experiencing now we will have to work out, and it is only that which is waiting to bear fruit in the future that we can conquer and control, so all our forces should be directed towards the control of that Karma which has not yet borne fruit. That is meant in the previous aphorism, when Patanjali says that these various Samskaras are to be controlled by counteracting waves. 17. द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥ १७॥ drashtridrishyayoh sanyogo heyahetuh The cause of that which is to be avoided is the 69

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junction of the seer and the seen. Who is the seer? The Self of Man, the PuruSa. What is the seen? The whole of nature, beginning with the mind, down to gross matter. All this pleasure and pain arises from the junction between this PuruSa and the mind. The PuruSa, you must remember, according to this philosophy, is pure; it is when it is joined to nature, and by reflection, that it appears to feel either pleasure or pain. 18. प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥ १८॥ prakashakriyasthitishilan bhootendriyatmakan bhogapavargarthan drishyam The experienced is composed of elements and organs, is of the nature of illumination, action and intertia, and is for the purpose of experience and release (of the experiencer). The experienced, that is nature, is composed of elements and organs—the elements gross and fine which compose the whole of nature, and the organs of the senses, mind, etc., and is of the nature of illumination, action, and intertia. These are what in Sanskrit are called Sattva (illumination), Rajas (action), and Tamas (darkness); each is for the purpose of experience and relase. What is the purpose of the whole of nature? That the PuruSa may gain experience. The PuruSa has, as it were, forgotten its mighty, godly, nature. There is a story that the king of the gods, Indra, once became a pig, wallowing in mire; he had a she pig, and a lot of baby pigs, and was very happy. Then some other angels saw his plight,

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Patanjali Yoga Sutras and came to him, and told him, “You are the king of the gods, you have all the gods command. Why are you here?” But Indra said, “Let me be; I am all right here; I do not care for the heavens, while I have this sow and these little pigs.” The poor gods were at their wits’ end what to do. After a time they decided to slowly come and slay one of the little pigs, and then another, until they had slain all the pigs, and the sow too. When all were dead Indra began to weep and mourn. Then the gods ripped his pig body open and he came out of it, and began to laugh when he realised what a hideous dream he had had; he, the king of the gods, to have become a pig, and to think that the pig-life was the only life! Not only so, but to have wanted the whole universe to come into the pig life! The PuruSa, when it identifies itself with nature, forgets that it is pure and infinite. The PuruSa does not live; it is life itself. It does not exist; it is existence itself. The Soul does not know; it is knowledge itself. It is an entire mistake to say that the Soul lives, or knows, or loves. Love and existence are not the qualities of the PuruSa, but its essence. When they get reflected upon something you may call them the qualities of that something. But they are not the qualities of the PuruSa, but the essence of this great Atman, this Infinite Being, without birth or death, Who is established in His own glory, but appears as if become degenerate until if you approach to tell Him, “You are not a pig,” he begins to squeal and bite. Thus with us all in this Maya, this dream world, where it is all misery, weeping, and crying, where a few golden balls are rolled, and the world scrambles after them. You were never bound by laws, Nature never had a bond for you. That is what the Yogi tells you; have patience to learn it. And the Yogi shows how, by junction with this nature, and identifying itself 71

Patanjali Yoga Sutras with the mind and the world, the Purusa thinks itself miserable. Then the Yogi goes on to show that the way out is through experience. You have to get all this experience, but finish it quickly. We have placed ourselves in this net, and will have to get out. We have got ourselves caught in the trap, and we will have to work out our freedom. So get this experience of husbands and wives, and friends, and little loves, and you will get through them safely if you never forget what you really are. Never forget this is only a momentary state, and that we have to pass through it. Experience is the one great teacher—experiences of pleasure and pain—but know they are only experiences, and will all lead, step by step, to that state when all these things will become small, and the Purusa will be so great that this whole universe will be as a drop in the ocean, and will fall off by its own nothingness. We have to go through these experiences, but let us never forget the ideal. 19. विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ १९॥ visheshavisheshalinggamatralinggani gunnaparvani The states of the qualities are the defined, the undefined, the indicated only, and the signless. The system of Yoga is built entirely on the philosophy of the Sankhyas, as I told you in some of the previous lectures, and here again I will remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, nature is both the material and efficient cause of this universe. In this nature there are three sorts of materials, the Sattva, the Rajas, and the 72

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Tamas. The Tamas material is all that is dark, all that is ignorant and heavy; and the Rajas is activity. The Sattvas is calmness, light. When nature is in the state before creation, it is called by them Avyaktam, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, these different materials begin to mingle in various fashions, and the result is this universe. In every man, also, these three materials exist. When the Sattva material prevails knowledge comes. When the Rajas material prevails activity comes, and when the Tamas material prevails darkness comes and lassitude, idleness, ignorance. According to the Sankhya theory, the highest manifestation of this nature, consisting of these three materials, is what they call Mahat, or intelligence, universal intelligence, and each human mind is a part of that cosmic intelligence. Then out of Mahat comes the mind. In the Sankhya Psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, and the Buddhi determined upon it. So, out of Mahat comes mind, and out of mind comes fine material, and this fine material combines and becomes the gross material outside—the external universe. The claim of the Sankhya philosophy is that beginning with the intellect, and coming down to a block of stone, all has come out of the same thing, only as finer or grosser states of existence. The Buddhi is the finest state of existence of the materials, and then comes Ahamkara, egoism, and next to the mind comes fine material, which they call Tanmatras, which cannot be seen, but which are inferred. These Tanmatras combine and 73

Patanjali Yoga Sutras become grosser, and finally produce this universe. The finer is the cause, and the grosser is the effect. It begins with the Buddhi, which is the finest material, and goes on becoming grosser and grosser, until it becomes this universe. According to the Sankhya philosophy, beyond the whole of this nature is the Purusa, which is not material at all. Purusa is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross material; it is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusa must be immortal, because it is not the result of combination. That which is not the result of combination cannot die, these Purusas or Souls are infinite in number. Now we shall understand the Aphorism, that the states of the qualities are defined, undefined, and signless. By the defined is meant the gross elements, which we can sense. By the undefined is meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a while your perception will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being is emanating a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we are all throwing out these Tanmatras, just as a flower is continuously emanating these Tanmatras, which enable us to smell it. Every day of our lives we are throwing out a mass of good or evil, and everywhere we go the atmosphere is full of these materials, and that is how there came to the human mind, even unconsciously, the idea of building temples and churches? Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he 74

Patanjali Yoga Sutras did not know the reason, man found that that place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there the place will influence him, and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with mankind is that they forget the original meaning, and put the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there it would become as bad as any other place. It is not the building, but the people, that make a church, and that is what we always forget. That is why sages and holy persons, who have so much of this Sattva quality, are emanating so much of it around them, and exerting a tremendous influence day and night on their surroundings. A man may become so pure that his purity will become tangible, as it were. The body has become pure, and in an intensely physical sense, no figurative idea, no poetical language, it emanates that purity wherever it goes. Whosoever comes in contact with that man becomes pure. Next “the indicated only” means the Buddhi, the intellect. “The indicated only” is the first manifestation of nature; from it all other manifestations proceed. The last is “the signless.” Here there seems to be a great fight between modern science and all religion. Every religion has this idea that this universe comes out of intelligence. Only some religions were more philosophical, and used scientific language. The very theory of God, taking it in its psychological significance, and apart 75

Patanjali Yoga Sutras from all ideas of personal God, is that intelligence is first in the order of creation, and that out of intelligence comes what we call gross matter. Modern philosophers say that intelligence is the last to come. They say that unintelligent things slowly evolve into animals, and from animals slowly evolve into men. They claim that instead of everything coming out of intelligence, intelligence is itself the last to come. Both the religious and the scientific statement, though seemingly directly opposed to each other, are true. Take an infinite series A—B—A—B—A—B, etc. The question is which is first, A or B. If you take the series as A—, you will say that A is first, but if you take it as B—A you will say that B is first. It depends on the way you are looking at it. Intelligence evolves, and becomes the gross material, and this again evolves as intelligence, and again evolves as matter once more. The Sankhyas, and all religionists, put intelligence first, and the series becomes intelligence then matter, intelligence then matter. The scientific man puts his finger on matter, and say matter then intelligence, matter then intelligence. But they are both indicating the same chain. Indian philosophy, however, goes beyond both intelligence and matter, and finds a Purusa, or Self, which is beyond all intelligence, and of which intelligence is but the borrowed light. 20. द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥ २०॥ drashta drishimatrah shuddhopi pratyayanupashyah The seer is intelligence only, and though pure, seen through the colouring of the intellect. 76

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This is again Sankhya philosophy. We have seen from this philosophy that from the lowest form up to intelligence all is nature, but beyond nature are Purusas (souls), and these have no qualities. Then how does the soul appear to be happy or unhappy? By reflection. Just as if be piece of pure crystal be put on a table and a red flower be put near it, the crystal appears to be red, so all these appearances of happiness or unhappiness are but reflections; the soul itself has no sort of colouring. The soul is separate from nature; nature is one thing, soul another, eternally separate. The Sankhyas say that intelligence is a compounds, that it grows and wanes, that it changes, just as the body changes, and that its nature is nearly the same as that of the body. As a fingernail is to the body, so is body to intelligence. The nail is a part of the body, but it can be pared off hundreds of times, and the body will still last. Similarly, the intelligence lasts æons, while this body can be pared off, thrown off. Yet intelligence cannot be immortal, because is changes— growing and waning. Anything that changes cannot be immortal. Certainly intelligence is manufactured, and that very fact shows us that there must be something beyond that, because it cannot be free. Everything connected with matter is in nature, and therefore bound for ever. Who is free? That free one must certainly be beyond cause and effect. If you say that the idea of freedom is a delusion, I will say that the idea of bondage is also a delusion. Two facts come into our consciousness, and stand or fall by each other. One is that we are bound. If we want to go through a wall, and our head bumps against that wall, we are limited by that wall. At the same time we find will, and think we can direct our will everywhere. At every step these contradictory ideas are coming to us. We have to believe that we are free, 77

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yet at every moment we find we are not free. If one idea is a delusion, the other is also a delusion, because both stand upon the same basis—consciousness. The Yogi says both are true; that we are bound so far as intelligence goes, that we are free as far as the soul is concerned. It is the real nature of man, the Soul, the Purusa, which is beyond all law of causation. Its freedom is percolating through layers and layers of matter, in various forms of intelligence, and mind, and all these things. It is its light which is shining through all. Intelligence has no light of its own. Each organ has a particular centre in the brain; it is not that all the organs have one centre; each organ is separate. Why do all these perceptions harmonise, and where do they get their unity? If it were in the brain there would be one centre only for the eyes, the nose, the ears, while we know for certain that there are different centres for each. But a man can see and hear at the same time, so a unity must be back of intelligence. Intelligence is eternally connected with the brain, but behind even intelligence stands the Purusa, the unit, where all these different sensations and perceptions join and become one. Soul itself is the centre where all the different organs converge and become unified, and that Soul is free, and it is its freedom that tells you every moment that you are free. But you mistake, and mingle that freedom every moment with intelligence and mind. You try to attribute that freedom to the intelligence, and immediately find that intelligence is not free; you attribute that freedom to the body, and immediately nature tells you that you are again mistaken. That is why there is this mingled sense of freedom and bondage at the same time. The Yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the Purusa is free, is the essence of that knowledge 78

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which, coming through the Buddhi, becomes intelligence, and, as such, is bound. 21. तदर्थ एव दृश्यस्यात्मा ॥ २१॥ tadarth eva drishyasyatma The nature of the experience is for him. Nature has no light of its own. As long as the PuruSa is present in it, it appears light, but the light is borrowed; just as the moon's light is reflected. All the manifestations of nature are caused by this nature itself, according to the Yogis; but nature has no purpose in view, except to free the PuruSa. 22. कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २२॥ kritarthan prati nashtam apyanashtan tadanyasadharannatvat Though destroyed for him whose goal has been gained, yet is not destroyed, being common to others. The whole idea of this nature is to make the Soul know that it is entirely separate from nature, and when the Soul knows this, nature has no more attractions for it. But the whole of nature vanishes only for that man who has become free. There will always remain an infinite number of others, for whom nature will go on working. 23. स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥ २३॥ svasvamishaktyoh svaroopopalabdhihetuh sanyogah Junction is the cause of the realisation of the nature of 79

Patanjali Yoga Sutras both the powers, the experienced and its Lord. According to this aphorism, when this Soul comes into conjunction with nature, both the power of the Soul and the power of nature become manifest in this conjunction, and all these manifestations are thrown out. Ignorance is the cause of this conjunction. We see every day that the cause of our pain or pleasure is always our joining ourselves with the body. If I were perfectly certain that I am not this body, I should take no notice of heat and cold, or anything of the kind. This body is a combination. It is only a fiction to say that I have one body, you another, and the sun another. The whole universe is one ocean of matter, and you are the name of a little particle, and I of another, and the sun of another. We know that this matter is continuously changing, what is forming the sun one day, the next day may form the matter of our bodies. 24. तस्य हेतुरविद्या ॥ २४॥ tasya heturavidya Ignorance is its cause. Through ignorance we have joined ourselves with a particular body, and thus opened ourselves to misery. This idea of body is a simple superstition. It is superstition that makes us happy or unhappy. It is superstition caused by ignorance that makes us feel heat and cold, pain and pleasure. It is our business to rise above this superstition, and the Yogi shows us how we can do this. It has been demonstrated that, under certain mental conditions, a man may be burned, yet, while that condition lasts, he will feel no pain. The difficulty is that 80

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this sudden upheaval of the mind comes like a whirlwind one minute, and goes away the next. If, however, we attain it scientifically, through Yoga, we shall permanently attain to that separation of Self from the body. 25. तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २५॥ tadabhavat sanyogabhavo hanan taddrisheh kaivalyam There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer. According to this Yoga philosophy it is through ignorance that the Soul has been joined with nature and the idea is to get rid of nature’s control over us. That is the goal of all religions. Each Soul is potentially divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or by philosophy, by one, or more, or all of these - and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details. The Yogi tries to reach this goal through psychic control. Until we can free ourselves from nature we are slaves; as she dictates so we must go. The Yogi claims that he who controls mind controls matter also. The internal nature is much higher that the external, and much more difficult to grapple with, much more difficult to control; therefore he who has conquered the internal nature controls the whole universe; it becomes his servant. Raja Yoga propounds the methods of gaining this 81

Patanjali Yoga Sutras control. Higher forces than we know in physical nature will have to be subdued. This body is just the external crust of the mind. They are not two different things; they are just as the oyster and its shell. They are but two aspects of one thing; the internal substance of the oyster is taking up matter from outside, and manufacturing the shell. In the same way these internal fine forces which are called mind take up gross matter from outside, and from that manufacture this external shell, or body. If then, we have control of the internal, it is very easy to have control of the external. Then again, these forces are not different. It is not that some forces are physical, and some mental; the physical forces are but the gross manifestations of the fine forces, just as the physical world is but the gross manifestation of the fine world. 26. विवेकख्यातिरविप्लवा हानोपायः ॥ २६ ॥ vivekakhyatiraviplava hanopayah The means of destruction of ignorance is unbroken practice of discrimination. This is the real goal of practice—discrimination between the real and unreal, knowing that the PuruSa is not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change. It is only nature which changes, combining, and recombining, dissolving continually. When through constant practice we begin to discriminate, ignorance will vanish, and the PuruSa will begin to shine in its real nature, omniscient, omnipotent, omnipresent. 82

Patanjali Yoga Sutras 27. तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥ २७॥ tasya saptadhaa prantabhoomih prajna His knowledge is of the sevenfold highest ground. When this knowledge comes, it will come, as it were, in seven grades, one after the other, and when one of these has begun we may know that we are getting knowledge. The first to appear will be that we have known what is to be known. The mind will cease to be dissatisfied. While we are aware of thirsting after knowledge we begin to seek here and there, wherever we think we can get some truth, and, failing to find it we become dissatisfied and seek in a fresh direction. All search is vain, until we begin to perceive that knowledge is within ourselves, that no one can help us, that we must help ourselves. When we begin to practice the power of discrimination, the first sign that we are getting near truth will be that that dissatisfied state will vanish. We shall feel quite sure that we have found the truth, and that it cannot be anything else but the truth. Then we may know that the sun is rising, that the morning is breaking for us, and, taking courage, we must persevere until the goal is reached. The second grade will be that all pains will be gone. It will be impossible for anything in the universe, physical, mental, or spiritual, to give us pain. The third will be that we shall get full knowledge, that omniscience will be ours. Next will come what is called freedom of the Chitta. We shall realise that all these difficulties and struggles have fallen off from us. All these vacillations of the mind, when the mind cannot be controlled, have fallen down, just as a stone falls from the mountain top into the valley and never comes up again. The 83

Patanjali Yoga Sutras next will be that this Chitta itself will realise that it melts away into its causes whenever we so desire. Lastly we shall find that we are established in our Self, that we have been alone throughout the universe, neither body nor mind was ever connected with us, much less joined to us. They were working their own way, and we, through ignorance, joined ourselves to them. But we have been alone, omnipotent, omnipresent, ever blessed; our own Self was so pure and perfect that we required none else. We required none else to make us happy, for we are happiness itself. We shall find that this knowledge does not depend on anything else; throughout the universe there can be nothing that will not become effulgent before our knowledge. This will be the last state, and the Yogi will become peaceful and calm, never to feel any more pain, never to be again deluded, never to touch misery. He knows he is ever blessed, ever perfect, almighty. 28. योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ २८॥ yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh By the practice of the different parts of Yoga the impurities being destroyed knowledge becomes effulgent, up to discrimination. Now comes the practical knowledge. What we have just been speaking about is much higher. It is way above our heads, but it is the ideal. It is first necessary to obtain physical and mental control. Then the realisation will become steady in that ideal. The ideal being known, what remains is to practise the method of reaching it. 84

Patanjali Yoga Sutras 29. यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टाव अङ्गानि ॥ २९॥ yamaniyamasanapranayamapratyaharadharanadhy anasamadhayo-a-shtava anggani Yama, Niyama, Asana, Pranayama, Pratya hara, Dharana, Dhyana, Samadhi, are the limbs of Yoga. 30. अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ ३०॥ ahinsasatyasteyabrahmacharyaparigraha yamah Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama. A man who wants to be a perfect Yogi must give up the sex idea. The Soul has no sex; why should it degrade itself with sex ideas? Later we shall understand better why these ideas must be given up. Receiving is just as bad as stealing; receiving gifts from others. Whoever receives gifts, his mind is acted on by the mind of the giver, so that the man who receives gifts becomes degenerated. Receiving gifts destroys the independence of the mind, and makes us mere slaves. Therefore, receive nothing. 31. जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ ३१॥ jatideshakalasamayanavachchhinnah sarvabhauma mahavratam 85

Patanjali Yoga Sutras These, unbroken by time, place, purpose, and caste, are (universal) great vows. These practices, non-killing, non-stealing, chastity, and non-receiving, are to be practiced by every man, woman and child, by every soul, irrespective of nation, country or position. 32. शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥ ३२॥ shauchasantoshatapahsvadhyayeshvara- pranidhanani niyamah Internal and external purification, contentment, mortification, study, and worship of God, are the Niyamas. External purification is keeping the body pure; a dirty man will never become a Yogi. There must be internal purification also. That is obtained by the first-named virtues. Of course internal purity is of greater value that external, but both are necessary, and external purity, without internal, is of no good. 33. वितर्कबाधने प्रतिपक्षभावनम् ॥ ३३॥ vitarkabadhane pratipakshabhavanam To obstruct thoughts which are inimical to Yoga contrary thoughts will be brought. This is the way to practice all these virtues that have been stated, by holding thoughts of an opposite character in the mind. When the idea of stealing comes, non-stealing should 86

Patanjali Yoga Sutras be thought of. When the idea of receiving gifts comes, replace it by a contrary thought. 34. वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥ ३४॥ vitarkaa hinsadayah kritakaritanumodita lobhakrodhamohapoorvaka mridumadhyadhimatra duhkhajnananantafala iti pratipakshabhavanam The obstructions to Yoga are killing etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great, and result is innumerable ignorances and miseries. This is (the method of) thinking the contrary. If I tell I lie, or cause another to tell a lie, or approve of another doing so, it is equally sinful. If it is a very mild lie, it is still a lie. Every vicious thought will rebound, every thought of hatred which you have thought, in a cave even, is stored up, and will one day come back to you with tremendous power in the form of some misery here. If you project all sorts of hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once you have put them in motion you will have to bear them. Remembering this, will prevent you from doing wicked things. 87

Patanjali Yoga Sutras 35. अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ ३५॥ ahimsapratishthayam tatsannidhau vairatyagah Non-killing being established, in his presence all emnities cease (in others). If a man gets the idea of non-injuring others, before him even animals which are by their nature ferocious will become peaceful. The tiger and the lamb will play together before that Yogi and will not hurt each other. When you have come to that state, then alone you will understand that you have become firmly established in non-injuring. 36. सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ ३६॥ satyapratishthayam kriyafalashrayatvam By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works. When this power of truth will be established with you, then even in dream you will never tell an untruth, in thought, word or deed; whatever you say will be truth. You may say to a man “Be blessed,” and that man will be blessed. If a man is diseased, and you say to him, “Be thou cured,” he will be cured immediately. 37. अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥ ३७॥ asteyapratishthayam sarvaratnopasthanam By the establishment of non-stealing all wealth 88