Now we exemplify the doshas which torment beings:
Anger, thrill, irritation, greed, delusion, selfdisplay, spite, false speech, over-eating, backbiting, jealousy, lust and hate, loss of selfpossession, absence of yoga.
Anger is the disturbance of the mind when beaten or shouted at and so on, and it is shown by trembling of the limbs and sweating and the like.
thrill is the reverse of that, arising when something longed for is attained, and shown by tears and movement of the hair and similar signs.
irritation is the particular mental change when something undesired happens.
greed is coveting the property of others, and refusal to use one’s own when the time comes.
delusion (moha) is inability to distinguish what ought to be done and what ought not.
self-display is showing off one’s own virtues. spite is seeking to do what others do not want. false speech is saying what is not true. over-eating means beyond the proper measure. back-biting is secretly pointing out the faults of others, jealousy is resentment at their good points.
lust is desire for unlawful intercourse with women. hate is the ill-will against those who obstruct one. loss of self-possession is forgetting oneself.
All these from anger onwards are absence of yoga, for there is no samadhi in them and they are a kind of distraction of the mind. They are shaken off on the basis of yoga. Then what are the yogas?
Freedom from anger, freedom from thrill, nonirritation, freedom from greed, being without delusion or self-display or spite, truth-speaking, moderate diet, no back-biting, freedom from jealousy, sharing with others, giving up, straightforwardness, gentleness, calm, control, the yoga which has no conflict with any being, nobility, kindness, contentment, – these apply to all stages of life.
Practising them in the approved way, one becomes all-pervading.
Freedom from anger, freedom from thrill these and the others are the opposite of those (doshas) which obstruct yoga, and these are yogas because samadhi is made on them.
sharing with others distributing one’s own means of livelihood to the needy.
giving up (tyaga) abandoning with all one’s strength all desired pleasures present or future, and the means to them. straightforwardness sincerity, and exercising speech, mind and body in an innocent way without disturbance. gentleness mildness.
calm pacification of the inner organ (the mind). control pacification of the exterior organs, the senses.
Now another characteristic of yoga is briefly mentioned: yoga which has no conflict with any being, for in conflict there is a cause of pain to beings, and without it there is not. This indeed is yoga which causes no pain to any being. –
nobility disposition of the noble, without baseness. kindness no cruelty.
contentment even when failing to get what should be his, his mind is established in tranquillity just as much as if he had got it.
The pacificism (ahimsa) which is having no conflict with any being can be only for a Parivrajaka (wandering renunciate mendicant), but the three, Nobility, Kindness and Contentment, apply to all the stages of life, as do such of the others as are not incompatible (with some particular role of life). This is the force of the word ‘iti’ (Thus’ – which comes after Contentment). And since the word ‘iti’ indicates a class (of things), when he says i these are accepted for all the stages of life\ it makes things of the same class as Nobility apply to all the stages of life. It means that they are the common ground, so that it is compulsory to practise them. these as described, practising, according to rule, he becomes all-pervading, universal. After passing through the stage of the appearance of Knowledge, he is free.
Thus ends the commentary on the Chapter of the Self in the Apastamba Law-book, by holy Lord Sankara, an acarya who is a Paramahamsa Parivrajaka and disciple of holy Lord Govinda Pujyapada,