VIII. Samádhi (समाधि); Absorption in meditation, in two ways;
- 1. Savikalpa (सबिकल्पः); With retention of self volition.
- 2. Nirvikalpa (निर्बिकल्पः); With loss of volition.
The Upáyas (उपायाः); Or the means spoken of before are;
- 1. Uposhana (उपोषणं); Abstinence.
- 2. Mitásana (मिताशनं); Temperance.
- 3. Ásrama (आश्रमः); Sheltered abodes.
- 4. Visráma (बिश्रामः) Rest and repose from labor.
- 5. Avarodha (अबरोधः); Self confinement in closets.
- 6. Asanam (अशनं); Subsistence on light food.
Beside these there are many vices called Apáyas or dóshas (अपायादोषाः) which are obstacles to meditation, and which we omit on account of their prolixity.
VII. Nature of the Soul.
Now as the end and aim of Yoga is the emancipation of the Soul, it is necessary to give some account of the nature of the soul (átmatatwa) as far as it was known to the sages of India, and formed the primary subject of inquiry with the wise men of every country according to the sayings; “Gnothe seauton,”
“Nosce teipsum,” “Know thyself”, “Khodra bedan,” and Arabic
“Taalam Nafsaka,” आत्मानु सन्धीयताम् &c.
“The word Atman,” says Max Müller, “which in the Veda occurs as often as “twan,” meant life, particularly animal life” (Vide Rig Veda I. 63, 8.) Atmá in the sense of self occurs also in the Rig Veda (I. 162. 20), in the passage मात्वा-तपत् प्रिय आत्मापियन्तं. It is also found to be used in the higher sense of soul in the verse सूर्य्यो आत्मा जगतस्तष्टूषश्च “The sun is the soul of all that moves and rests (R. I. 115. 1). The highest soul is called paramátman (परमात्मा) of which all other souls partake, from which all reality in this created world emanates, and into which every thing will return.”