The Body

¹ The origination of the diversified [world of sense] is from that which has no difference.

² Therefrom, of the Body.

³ From the seed thereof is mundane existence.

⁴ Till there is discrimination, there is the energizing of these, which have no differences.

⁵ Because of [the necessity of] the other’s experiencing.

⁶ It [Soul,] is now quite free from both.

⁷ The Gross [Body] usually arises from father and mother; the other one is not so.

Aph. 8.* To that which arose antecedently it belongs to be that whose result is this; because it is to the one that there belongs fruition, not to the other.

Aph. 9.* The seventeen, as one, are the Subtile Body.

Aph. 10.* There is distinction of individuals, through diversity of desert.

Aph. 11.* From its being applied to it, [viz., to the Subtile one], it is applied to the Body, which is the tabernacle of the abiding thereof.

Aph. 12.* Not independently [can the Subtile Body exist], without that [Gross Body]; just like a shadow and a picture.

Aph. 13.* No, even though it be limited; because of [its] association with masses; just like the sun.

Aph. 14.* It is of atomic magnitude; for there is a Scripture for its acting.

Aph. 15.* And because there is Scripture for its being formed of food.

Aph. 16.* The mundane existence of is for the sake of Soul; just like a king’s cooks.

Aph. 17.* The Body consists of the five elements.

Aph. 18.* Some say it consists of four elements.

Aph. 19.* Others say that it consists of one element.

Aph. 20.* Intellect is not natural [a natural result of organization]; because it is not found in them severally.

Aph. 21.* And [if the Body had intellect natural to it,] there would not be the death, &c., of anything.

Aph. 22.* If [you say that Intellect results from organization, and that] it is like the power of something intoxicating, [the ingredients of which, separately, have no intoxicating power, we reply, that] this might arise, on conjunction, if we had seen, in each [element, something conducive to the result].

Aph. 23.* From knowledge [acquired during mundane existence, comes] salvation, [Soul’s chief end].

Aph. 24.* Bondage [which may be viewed as one of the ends which Soul could arrive at only through the Subtile Body,] is from Misconception.

Aph. 25.* Since this [viz., knowledge,] is the precise cause [of liberation], there is neither association [of anything else with it, e.g., good works,] nor alternativeness, [e.g., of good works, in its stead].

Aph. 26.* The emancipation of Soul does not depend on both [knowledge and works, or the like]; as [any end that one aims at is not obtained] from dreams and from the waking state, [together, or alternatively, which are, severally,] illusory and not illusory.

Aph. 27.* Even of that other it is not complete.

Aph. 28.* Moreover, it is in what is fancied that it is thus [illusory].

Aph. 29.* From the achievement of [the worship termed] meditation there is, to the pure [Soul], all [power]; like Nature.

Aph. 30.* Meditation is [the cause of] the removal of Desire.

Aph. 31.* It [Meditation,] is perfected by the repelling of the modifications [of the Mind, which ought to be abstracted from all thoughts of anything].

Aph. 32.* This [Meditation,] is perfected by Restraint, Postures, and one’s Duties.

Aph. 33.* Restraint [of the breath] is by means of expulsion and retention.3

Aph. 34.* Steady and [promoting]* ease is a [suitable] Posture.

Aph. 35.* One’s Duty is the performance of the actions prescribed for one’s religious order.

Aph. 36.* Through Dispassion and Practice.

Aph. 37.* The kinds of Misconception are five.

Aph. 38.* But Disability is of twenty-eight sorts.5

Aph. 39.* Acquiescence is of nine sorts.

Aph. 40.* Perfection is of eight sorts.

Aph. 41.* The subdivisions [of Misconception] are as [declared] aforetime.

Aph. 42.* So of the other [viz., Disability].

Aph. 43.* Acquiescence is ninefold, through the divisions of ’the internal and the rest.'

Aph. 44.* Through Reasoning, &c., [which are its subdivisions,] Perfection [is eightfold].

Aph. 45.* Not from any other [than what we have just stated does real Perfection arise; because what does arise therefrom, e.g., from austerities, is] without abandonment of something else, [viz., Misconception].

Aph. 46.* [The creation is that] of which the subdivisions are the demons, &c.

Aph. 47.* From Brahmá down to a post, for its [Soul’s,] sake is creation, till there be discrimination [between Soul and Nature].

Aph. 48.* Aloft, it [the creation,] abounds in [the quality of] Purity.

Aph. 49.* Beneath, it [the creation,] abounds in Darkness.

Aph. 50.* In the midst, it [the creation,] abounds in Passion.

Aph. 51.* By reason of diversity of desert is Nature’s [diverse] behaviour; like a born-slave.

Aph. 52.* Even there there is return [to miserable states of existence]: it is to be shunned, by reason of the successive subjections to birth, [from which the inhabitants of Heaven enjoy no immunity].

Aph. 53.* Alike [belongs to all] the sorrow produced by decay and death.

Aph. 54.* Not by absorption into the cause is there accomplishment of the end; because, as in the case of one who has dived, there is a rising again.

Aph. 55.* Though she be not constrained to act, yet this is fitting; because of her being devoted to another.

Aph. 56.* [He who is absorbed into Nature must rise again;] for he becomes omniscient and omnipotent [in a subsequent creation].

Aph. 57.* The existence of such a Lord is a settled point.

Aph. 58.* Nature’s creating is for the sake of another, though it be spontaneous;—for she is not the experiencer;—like a cart’s carrying saffron [for the sake of its master].

Aph. 59.* Though she be unintelligent, yet Nature acts; as is the case with milk.

Aph. 60.* Or as is the case with the acts [or on-goings]—for we see them—of Time, &c.

Aph. 61.* From her own nature she acts, not from thought; like a servant.

Aph. 62.* Or from attraction by Deserts, which have been from eternity.