[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 6.7.33-45 # Vishnupurana 6.7.33-45 Viṣṇupurāṇa 6.7.33-45 - **Language:** Sanskrit ### [6.7.33](https://indike.org/pramana/in.purana.visnu.6.7.33) yogayuk prathamaṃ yogī yuñjamāno 'bhidhīyate viniṣpannasamādhis tu parabrahmopalabdhimān // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.34](https://indike.org/pramana/in.purana.visnu.6.7.34) yady antarāyadoṣeṇa dūṣyate cāsya mānasam janmāntarair abhyasato muktiḥ pūrvasya jāyate // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.35](https://indike.org/pramana/in.purana.visnu.6.7.35) viniṣpannasamādhis tu muktiṃ tatraiva janmani prāpnoti yogī yogāgnidagdhakarmacayo 'cirāt // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.36](https://indike.org/pramana/in.purana.visnu.6.7.36) brahmacaryam ahiṃsāṃ ca satyāsteyāparigrahān seveta yogī niṣkāmo yogyatāṃ svamano nayan // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.37](https://indike.org/pramana/in.purana.visnu.6.7.37) svādhyāyaśaucasaṃtoṣatapāṃsi niyatātmavān kurvīta brahmaṇi tathā parasmin pravaṇaṃ manaḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.38](https://indike.org/pramana/in.purana.visnu.6.7.38) ete yamāḥ saniyamāḥ pañca pañca prakīrtitāḥ viśiṣṭaphaladāḥ kāmyā niṣkāmānāṃ vimuktidāḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.39](https://indike.org/pramana/in.purana.visnu.6.7.39) ekaṃ bhadrāsanādīnāṃ samāsthāya guṇair yutaḥ yamākhyair niyamākhyaiś ca yuñjīta niyato yatiḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.40](https://indike.org/pramana/in.purana.visnu.6.7.40) prāṇākhyam anilaṃ vaśyam abhyāsāt kurute tu yat prāṇāyāmaḥ sa vijñeyaḥ sabījo 'bīja eva ca // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.41](https://indike.org/pramana/in.purana.visnu.6.7.41) paraspareṇābhibhavaṃ prāṇāpānau yadānilau kurutaḥ sa dvidhānena tṛtīyaḥ saṃyamāt tayoḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.42](https://indike.org/pramana/in.purana.visnu.6.7.42) tasya cālambanavataḥ sthūlarūpaṃ dvijottama ālambanam anantasya yogino 'bhyasataḥ smṛtam // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.43](https://indike.org/pramana/in.purana.visnu.6.7.43) śabdādiṣv anuraktāni nigṛhyākṣāṇi yogavit kuryāc cittānukārīṇi pratyāhāraparāyaṇaḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.44](https://indike.org/pramana/in.purana.visnu.6.7.44) vaśyatā paramā tena jāyate 'ticalātmanām indriyāṇām avaśyais tair na yogī yogasādhakaḥ // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.7.45](https://indike.org/pramana/in.purana.visnu.6.7.45) prāṇāyāmena pavanaiḥ pratyāhāreṇa cendriyaiḥ vaśīkṛtais tataḥ kuryāt sthitaṃ cetaḥ śubhāśraye // > "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.6.7.4) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.6.7.p4) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.6.7.33) — Sanskrit ## Linked texts (3) - [Nāradapurāṇa](https://indike.org/pramana/in.purana.narada.1.47.9) — Vyāsa, Sanskrit - [Sarvadarśanasaṅgraha](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.15.152) — Mādhava, Sanskrit - [Śivatattvaratnakālikā](https://indike.org/pramana/in.darsana.advaita.sastra.sivatattvaratnakalika.5.122.3) — Kṛṣṇānanda Sarasvatī 1585, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.6.7.33-45](https://indike.org/pramana/in.purana.visnu.6.7.33-45) · Pramāṇa