[361] Bondage, &c., reside in the intellect, and are only reflected upon soul through its proximity (cf. Sáṅkhyapravachanabháshya, i. 58).
[362] This apologue is a widely spread piece of folk-lore. It is found in the Babylonian Talmud, Sanhedrim, fol. 91, b, and in the Gesta Romanorum.
CHAPTER XV.
THE PATANJALI-DARSÁNA.
We now set forth the doctrine of that school which professes the opinions of such Munis as Patañjali and others, who originated the system of the Theistic Sáṅkhya philosophy. This school follows the so-called Yoga Śástra promulgated by Patañjali, and consisting of four chapters, which also bears the name of the "Sáṅkhya Pravachana," or detailed explanation of the Sáṅkhya.[363] In the first chapter thereof the venerable Patañjali, having in the opening aphorism, "Now is the exposition of Concentration" (yoga), avowed his commencement of the Yoga Śástra, proceeds in the second aphorism to give a definition of his subject, "Concentration is the hindering of the modifications of the thinking principle," and then he expounds at length the nature of Meditation (samádhi). In the second chapter, in the series of aphorisms commencing, "The practical part of Concentration is mortification, muttering, and resignation to the Supreme," he expounds the practical part of yoga proper to him whose mind is not yet thoroughly abstracted (iii. 9), viz., the five external subservients or means, "forbearance," and the rest. In the third chapter, in the series commencing "Attention is the fastening [of the mind] on some spot," he expounds the three internal subservients—attention, contemplation, and meditation, collectively called by the name "subjugation" (saṃyama), and also the various superhuman powers which are their subordinate fruit. In the fourth chapter, in the series commencing, "Perfections spring from birth, plants, spells, mortification, and meditation," he expounds the highest end, Emancipation, together with a detailed account of the five so-called "perfections" (siddhis). This school accepts the old twenty-five principles [of the Sáṅkhya], "Nature," &c.; only adding the Supreme Being as the twenty-sixth—a Soul untouched by affliction, action, fruit, or stock of desert, who of His own will assumed a body in order to create, and originated all secular or Vaidic traditions,[364] and is gracious towards those living beings who are burned in the charcoal of mundane existence.
"But how can such an essence as soul, undefiled as the [glossy] leaf of a lotus, be said to be burned, that we should need to accept any Supreme Being as gracious to it?" To this we reply, that the quality Goodness develops itself as the understanding, and it is this which is, as it were, burned by the quality Activity; and the soul, by the influence of Darkness, blindly identifying itself with this suffering quality, is also said itself to suffer. Thus the teachers have declared—
"It is Goodness which suffers under the form of the understanding and the substances belonging to Activity which torment,[365]
And it is through the modification of Darkness, as wrongly identifying, that the Soul is spoken of as suffering."