Coming back to the question of the rate of progress in cases where some kind of
technique is involved let us see how Patanjali has classified these ‘means’. He has put
them in three classes—mild, moderate and intense—thus following the classical
method of classification adopted in Hindu philosophical thought. Wherever it is neces-
sary to classify a number of things belonging to the same category and not differing
from one another by sharply defined differences, it is the usual practice to classify
these things broadly under three sub-heads as given above. Thus in II-34 also where
Vitarkas have to be classified the same triple classification has been adopted. This may
outwardly appear to be a rather odd system of classification but on closer thought it
will be seen that though not strictly scientific it has much to recommend it. It is sim-
ple, elastic and takes into account the relative nature of the means employed. What
may be considered as ‘intense’ by a Yogi at one stage of evolution may appear ‘moder-
ate’ to another who is more highly advanced and actuated by greater intensity of de-
sire.
God by ‘placing oneself’ in (God); by devotional dedication to;
by self-surrender or resignation to (God) or.
- Or by self-surrender to God.
The attainment of Samadhi is possible by following another path in which the
aspirant does not bring about the deliberate suppression of the Citta-Vrttis by the force
of his will. On this path he simply surrenders himself to the will of Isvara and merges
all his desires with the Divine Will. What is Isvara-Pranidhana and how it can lead to
Samadhi is explained at length in dealing with II-32, II-45. We need not, therefore, go
into this question here. But let us try to understand the next few Sutras which are
meant to give some idea with regard to Isvara to whom the aspirant has to surrender
himself in this method of attaining Samadhi.
These Sutras bearing upon Isvara have given rise to a controversy among
scholars because Samkhya is supposed to be an atheistic doctrine and Yoga is supposed
to be based on Samkhya. The relation between Samkhya and Yoga has not really been