Here a grammatical question may be raised, "Are we to consider this word anuśayin ('dwelling') as formed by the kṛit affix ṇini in the sense of 'what is habitual,' or the taddhita affix ini in the sense of matup? It cannot be the former, since the affix ṇini cannot be used after a root compounded with a preposition as anuśí; for, as the word supi has already occurred in the Sútra, iii. 2, 4, and has been exerting its influence in the following sútras, this word must have been introduced a second time in the Sútra, iii. 2, 78, supy ajátau ṇinis táchchhílye,[419] on purpose to exclude prepositions, as these have no case terminations; and even if we did strain a point to allow them, still it would follow by the Sútra, vii. 2, 115, acho ñṇiti,[420] that the radical vowel must be subject to vṛiddhi, and so the word must be anuśáyin, in accordance with the analogy of such words as atiśáyin, &c. Nor is the latter view tenable (i.e., that it is the taddhita affix ini[421]), since ini is forbidden by the technical verse—
'These two affixes[422] are not used after a monosyllable nor a kṛit formation, nor a word meaning 'genus,' nor with a word in the locative case;'
and the word anuśaya is clearly a kṛit formation as it ends with the affix ach[423] [which brings it under this prohibition, and so renders it insusceptible of the affix ini]. Consequently, the word anuśayin in the Yoga aphorism is one the formation of which it is very hard to justify."[424] This cavil, however, is not to be admitted; since the rule is only to be understood as applying generally, not absolutely, as it does not refer to something of essential importance. Hence the author of the Vṛitti has said—
"The word iti, as implying the idea of popular acceptation, is everywhere connected with the examples of this rule[425] [i.e., it is not an absolute law]."
Therefore, sometimes the prohibited cases are found, as káryin, káryika [where the affixes are added after a kṛit formation], taṇḍulin, taṇḍulika [where they are added after a word meaning "genus">[. Hence the prohibition is only general, not absolute, after kṛit formations and words meaning "genus," and therefore the use of the affix ini is justified, although the word anuśaya is formed by a kṛit affix. This doubt therefore is settled.
The fifth "affliction," called "tenacity of mundane existence" (abhiniveśa), is what prevails in the case of all living beings, from the worm up to the philosopher, springing up daily, without any immediate cause, in the form of a dread, "May I not be separated from the body, things sensible, &c.," through the force of the impression left by the experience of the pain of the deaths which were suffered in previous lives, this is proved by universal experience, since every individual has the wish, "May I not cease to be," "May I be." This is declared in the aphorism, "Tenacity of mundane existence, flowing on through its own nature, is notorious even in the case of the philosopher" [ii. 9]. These five, "ignorance," &c., are well known as the "afflictions" (kleśa), since they afflict the soul, as bringing upon it various mundane troubles.
[We next describe the karmáśaya of ii. 12, the "stock of works" or "merits" in the mind.] "Works" (karman) consist of enjoined or forbidden actions, as the jyotishṭoma sacrifice, bráhmanicide, &c. "Stock" (áśaya) is the balance of the fruits of previous works, which lie stored up in the mind in the form of "mental deposits" of merit or demerit, until they ripen in the individual soul's own experience as "rank," "years," and "enjoyment" [ii. 13].
Now "concentration" [yoga] consists [by i. 2] in "the suppression of the modifications of the thinking principle," which stops the operation of the "afflictions," &c.; and this "suppression" is not considered to be merely the non-existence of the modifications [i.e., a mere negation], because, if it were a mere negation, it could not produce positive impressions on the mind; but it is rather the site of this non-existence,[426]—a particular state of the thinking principle, called by the four names [which will be fully described hereafter], madhumatí, madhupratíká, viśoká, and saṃskáraśeshatá. The word nirodha thus corresponds to its etymological explanation as "that in which the modifications of the thinking principle, right notion, misconception, &c., are suppressed (nirudhyante). This suppression of the modifications is produced by "exercise" and "dispassion" [i. 12]. "Exercise is the repeated effort that the internal organ shall remain in its proper state" [i. 13]. This "remaining in its proper state" is a particular kind of development, whereby the thinking principle remains in its natural state, unaffected by those modifications which at different times assume the form of revealing, energising, and controlling.[427] "Exercise" is an effort directed to this, an endeavour again and again to reduce the internal organ to such a condition. The locative case, sthitau, in the aphorism is intended to express the object or aim, as in the well-known phrase, "He kills the elephant for its skin."[428] "Dispassion is the consciousness of having overcome desire in him who thirsts after neither the objects that are seen nor those that are heard of in revelation" [i. 15]. "Dispassion" is thus the reflection, "These objects are subject to me, not I to them," in one who feels no interest in the things of this world or the next, from perceiving the imperfections attached to them.
Now, in order to reduce the "afflictions" which hinder meditation and to attain meditation, the yogin must first direct his attention to practical concentration, and "exercise" and "dispassion" are of especial use in its attainment. This has been said by Kṛishṇa in the Bhagavad Gítá [vi. 3]—