560. In works on yoga it is laid down that the main duct should be
brought under the control of the will. The soul may then, by an act of
volition, be withdrawn from the whole physical system into the
convolutions of the brain in the head. The brain, in the language of
yogins, is a lot us of a thousand leaves. If the soul be withdrawn into
it, the living creature will then be liberated from the necessity of food
and sleep, etc., and will live on from age to age, absorbed in
contemplation of divinity and in perfect beatitude.
561. It is often said that in an advanced stage of yoga, one is enabled
to behold one's Soul, or, a sort of double existence is realised in
consequence of which the Soul becomes an object of internal survey to the
Soul itself. Very probably, writers on yoga employ this language in a
figurative sense.
562. The commentator explains that the words expressive of hue or colour
really mean attributes. What is intended to be said is that the Brahmanas
had the attribute of Goodness (Sattwa); the second order had the
attribute of Passion (Rajas); the third got a mixture of the two, i.e.,
both goodness and passion (Sattwa and Rajas); while the lowest order got
the remaining attribute, viz., Darkness (Tamas).
563. The distinction here laid down seems to be this: the eternal
creation is due to the yoga or mental action of the Primeval Deity. That
creation which we behold is the result of the penances of those sages who
were first created.
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