History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.220

v7.c94.220

In sūtras 35 to 45 (of pāda II.) the results of the continuous practice of the several yamas and niyamas are set out viz. when the aspirant has become established in ahiṁsā, all beings (men and animals) give up enmity²³³⁴ in his presence. When the aspirant for Yoga is well grounded in the practice of abstinence from falsehood his speech comes out to be effective unfailingly (that is, if he says to a person 'be you a righteous man' or 'may you attain heaven', the man becomes righteous or attains *svarga*). When he becomes rooted in abstinence from theft all jewels wait upon him from all quarters (that is, though he may not hanker after riches or means, the latter come to him of their own accord). When the Yogin is firmly fixed in brahmacarya,²³³⁵ he secures energy (whereby he treads the path to such super-normal powers as aṇimā) and when he reaches perfection he is able to transfer knowledge about Yoga and its angas to his disciples. In Y. S I. 20 it is stated that *asamprajñāta-samādhi* follows when the yogin has faith, *vīrya* (energy) and other qualities. The greatest emphasis is laid on chastity in thought, word and deed for the yogin or the seeker for *brahma* (vide Muṇḍaka III. 1. 5, 'satyena labhyas-tapasā hyeṣa ātmā samyag-jñānena brahmacaryeṇa nityam'). The idea is that the yogin makes very rapid progress towards the final goal of *samādhi* and *kaivalya* if he is thoroughly chaste and that without it the practice of rājayoga is futile and dangerous. Those interested in the importance of 'brahmacarya' should read Mahātmā Gandhi's 'self-restraint versus self-indulgence' (3rd ed. 1928), particularly the Appendix I. pp. 137-158 which reproduce W. L. Hare's article). When the yogin is firmly established in nonacceptance of gifts he has a desire to know his past, present and future lives (and receives illumination thereon).