专注：其灵性用途
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中文
帕坦伽利的瑜伽经 第一章 专注：其精神用途
अथ योगानुशासनम् ॥१॥
1. 今论专注之道。
योगश्चित्तवृत्तिनिरोधः ॥२॥
2. 瑜伽（Yoga）乃抑制心质（Chitta）之种种变动（Vrittis）。
此处需要颇多解释。我们必须理解心质（Chitta）是什么，以及诸变动（Vrittis）是什么。我有眼睛。眼睛并不能看。取走头颅中的大脑中枢，眼睛仍将存在，视网膜完整如故，其上的物象图像亦在，然而眼睛将无法看见。因此眼睛只是次要的工具，并非视觉的器官。视觉的器官在大脑的某一神经中枢。仅有两只眼睛是不够的。有时一个人睁着眼睛入睡。光在那里，图像也在那里，但还需要第三样东西——心灵必须与器官相连。眼睛是外部工具；我们还需要大脑中枢以及心灵的作用。马车沿街滚过，你却没有听见。为什么？因为你的心灵没有与听觉器官相连。首先是工具，其次是器官，第三是与这两者相连的心灵。心灵将印象进一步向内传递，呈交给决断官能——觉（Buddhi）——觉作出反应。伴随着这个反应，我执（Ahamkāra）的观念同时闪现。然后，这种行动与反应的混合物被呈交给神我（Purusha），即真实的灵魂，神我在这种混合物中感知到一个对象。诸根（Indriyas），连同意（Manas）、决断官能觉（Buddhi）与我执，共同构成称为内器官（Antahkarana）的群体。它们不过是心质（Chitta）中的种种过程。心质中的思想波动称为诸变动（Vrittis，字面意为"漩涡"）。什么是思想？思想是一种力，如同引力或斥力。从自然界无限的力量储库中，称为心质的工具抓取其中一些，将其吸收，并以思想的形式发送出去。力通过食物供给我们，从那食物中，身体获得运动等能力。其他更精微的力量，则以我们所称的思想的形式被发送出去。因此我们看到，心灵并不具有智性；然而它却显得似乎有智性。为什么？因为具有智性的灵魂在其背后。你是唯一有情的存在；心灵只是你借以捕捉外部世界的工具。取这本书；作为一本书，它在外部并不存在，外部存在的是未知而不可知者。不可知者提供建议，给心灵以一击，心灵则以书的形式发出反应，正如将石头投入水中，水以波浪的形式被激起。真实的宇宙是心灵反应的契机。书的形态、象的形态或人的形态并不在外部；我们所知道的一切都是我们对外部建议的心灵反应。"物质是感觉的永久可能性，"约翰·斯图亚特·穆勒曾说。外部只有建议。以牡蛎为例。你知道珍珠是如何形成的。一个寄生虫进入贝壳，引起刺激，牡蛎就分泌一种搪瓷将其包裹，这便形成了珍珠。经验的宇宙是我们自己的搪瓷，可以这样说，而真实的宇宙是作为核的寄生虫。普通人永远不会理解这一点，因为当他试图理解时，他会分泌出一层搪瓷，只看到自己的搪瓷。现在我们明白了这些变动的含义。真实的人在心灵背后；心灵是他手中的工具；是他的智性在透过心灵渗透出来。只有当你站在心灵背后时，它才变得有智性。当人放弃它，它便四分五裂，化为乌有。这样你就理解了心质的含义。它是心的质料，而变动是外部原因冲击它时在其中升起的波浪与涟漪。这些变动便是我们的宇宙。
湖底是我们无法看见的，因为其表面覆满涟漪。只有当涟漪平息、水面平静时，我们才能瞥见湖底。若水浑浊或时常搅动，湖底将无从看见。若水清澈，没有波浪，我们便能看见底部。湖底是我们真正的自我；湖是心质，而波浪是变动。此外，心灵有三种状态，其中一种是黑暗，称为惰性（Tamas），存在于畜生与愚者之中；它只会造成伤害。那种心灵状态中不产生其他任何观念。然后是心灵的活动状态，激性（Rajas），其主要动机是权力与享受。"我要强大，统治他人。"然后是称为悦性（Sattva）的状态，宁静、平和，在此状态中波浪停止，心灵之湖的水变得清澈。它并非消极静止，而是极为积极地活跃。平静是力量最伟大的显现。活动是容易的。放开缰绳，马儿便会与你奔逸。人人都能做到这一点，但能够驾驭奔腾骏马的人才是强者。放手与约束，哪个需要更大的力量？平静的人并非迟钝的人。你不要将悦性误认为迟钝或懒散。平静的人是那个对心灵波动有掌控力的人。活动是劣等力量的显现，平静则是优等力量的显现。
心质始终试图回归其本然的纯净状态，但诸根将其向外牵引。约束它，遏制这种向外的趋势，并引导它踏上回归智性本质的归途，这是瑜伽的第一步，因为只有这样，心质才能进入其正确的轨道。
尽管心质存在于每一个动物之中，从最低等到最高等，但只有在人的形态中，我们才发现它作为智识而存在。除非心的质料能够取得智识的形态，否则它不可能经由所有这些步骤返回并解脱灵魂。对于牛或狗而言，即刻解脱是不可能的，尽管它们也有心，因为它们的心质尚未能够取得我们称之为智识的形态。
心质的显现有以下几种形式——散乱、昏暗、聚集、一境与专注。散乱的形式是活动。其趋势是以快乐或痛苦的形式显现。昏暗的形式是迟钝，倾向于造成伤害。注疏者说，第三种形式是天神与天使的本然状态，而第一种与第二种则是恶魔的本然状态。聚集的形式是心灵挣扎趋向专一之时。一境的形式是心灵试图专注之时，而专注的形式则是将我们引向三摩地者。
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
3. 彼时（一切波浪止息之后），见者（神我Purusha）安住于其自身（未经修改的）本然状态。
一旦波浪止息，湖面平静，我们便看见其底部。心灵亦然；当它平静时，我们看见我们自身本性是什么；我们不将自己混入其中，而保持本然的自我。
वृत्तिसारूप्यमितरत्र ॥४॥
4. 在其他时候（专注之时以外），见者与诸变动相认同。
例如，有人责备我；这在我的心灵中产生了一个变动，而我与之相认同，结果便是痛苦。
वृत्तयः पंचतय्यः क्लिष्टा अक्लिष्टाः ॥५॥
5. 变动有五类，（有些）是苦的，（有些）是非苦的。
प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः ॥६॥
6. （这五类是）正知、误知、言空知、睡眠与记忆。
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
7. 直接感知、推理与权威证言是证量。
当我们两个感知相互不矛盾时，我们称之为证量。我听到某事，若它与已有的感知相矛盾，我便开始辨争，不予相信。证量也有三种。现量（Pratyaksha），直接感知；我们所见所感的一切，若感官未被蒙蔽，便是证量。我看见世界；这便足以证明它的存在。其次，比量（Anumāna），推理；你看见一个征兆，从征兆推及被征兆者。第三，圣言量（Āptavākya），即已见真理者——瑜伽修行者——的直接证言。我们所有人都在努力追求知识。但你和我必须艰难奋斗，经由漫长繁琐的推理过程才能获得知识，然而瑜伽修行者，这位纯净者，已超越了这一切。在他的心灵面前，过去、现在与未来一览无余，对他而言是一本书可供阅读；他无需经历我们所必须经历的繁琐知识过程；他的话语是证量，因为他在自身之中见到知识。例如，圣典的作者们便是如此；因此，圣典是证量。若此类人物今日犹存，他们的话语便是证量。其他哲学家对圣言量展开长篇讨论，他们说："他们话语的证量是什么？"证量是他们的直接感知。因为凡我所见即是证量，凡你所见即是证量，只要它不与过去的知识相矛盾。有超越感官的知识，凡是不与理性和人类过去的经验相矛盾的，那种知识便是证量。任何疯子都可以走进这个房间，说他看见天使围绕着他；那不是证量。首先，它必须是真实的知识；其次，它不得与过去的知识相矛盾；第三，它必须依赖于说出它的人的品格。我听说有人说，一个人的品格不如他所说的那么重要；我们必须首先听他说什么。在其他事情上或许如此。一个人可以行为不端，却能作出天文学的发现，但在宗教中则不同，因为不纯净的人永远不会具有达到宗教真理的能力。因此，我们首先必须看到，自称为圣言量者（Āpta）是一个完全无私而圣洁的人；其次，他已超越了感官；第三，他所说的不与人类过去的知识相矛盾。任何新发现的真理都不与过去的真理相矛盾，而是与之契合。第四，那个真理必须具有被验证的可能性。若一个人说"我看见了一个景象"，并告诉我我没有权利亲见，我便不信他。每个人都必须具有亲自见到它的能力。凡出售其知识者，皆非圣言量者。所有这些条件都必须满足；你必须首先见到那个人是纯净的，他没有自私的动机；他没有对名利的渴望。其次，他必须显示他是超意识的。他必须给我们感官所无法获得的东西，且是对世界有益的。第三，我们必须看到它不与其他真理相矛盾；若它与其他科学真理相矛盾，立即予以拒绝。第四，那个人永远不应是孤立的；他只应代表所有人都能达到的境界。因此，三种证量是直接感官感知、推理以及圣言量者的话语。我无法将这个词译成英文。它不是"受灵感"这个词，因为灵感被认为来自外部，而这种知识来自那个人自身。其字面意思是"已达者"。
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥
8. 误知是建立于非真实本性上的虚妄知识。
产生的下一类变动是将一物误认为另一物，如将一片珍珠贝误认为一片银子。
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
9. 言空知随着没有（相应）实在的语词而来。
另一类变动称为言空知（Vikalpa）。一个词被说出，我们不等待考虑其意义；我们立即跳到结论。这是心质软弱的标志。现在你可以理解约束的理论了。人越软弱，约束力越小。始终以此来检验你自己。当你将要愤怒或痛苦时，理智地思考，某个传来的消息是如何将你的心灵投入变动之中的。
अभाव-प्रत्ययालम्बना-वृत्तिर्निद्रा ॥१०॥
10. 睡眠是一种包含空无感的变动。
下一类变动称为睡眠与梦。当我们醒来时，我们知道自己曾经睡着；我们只能有感知的记忆。我们从未感知过的东西，我们永远无法有任何关于它的记忆。每一个反应都是湖中的一个波浪。现在，若在睡眠中心灵没有任何波浪，它便不会有任何感知，无论是正面还是负面的，因此我们将不会记得它们。我们之所以记得睡眠，正是因为在睡眠中心灵存在某类波浪。记忆是另一类变动，称为忆（Smriti）。
अनुभूतविषयासम्प्रमोषः स्मृतिः ॥११॥
11. 记忆是（已感知对象的变动）不滑走（而通过印象回归意识）。
记忆可以来自直接感知、错误知识、言空知与睡眠。例如，你听到一个词。那个词如同投入心质之湖中的石头；它引起一个涟漪，那个涟漪激起一系列涟漪；这便是记忆。在睡眠中亦然。当称为睡眠的特殊涟漪将心质投入记忆的涟漪时，便称为梦。梦是涟漪的另一种形式，在清醒状态中，这种涟漪被称为记忆。
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
12. 它们的控制依靠修炼与离欲（Vairāgya）。
心灵要具有离欲，必须清净、善良而理性。为何要修炼？因为每一个动作如同在湖面上颤动的波动。振动消逝，留下什么？是业印（Samskaras），即印象。当大量这样的印象留在心灵中时，它们凝聚而成为习惯。有言道，"习惯是第二天性"，它也是第一天性，是人的全部本性；我们一切的所是，皆是习惯的结果。这给了我们安慰，因为若只是习惯，我们可以随时创造与打破它。业印由这些在我们心灵中消逝的振动留下，每一个都留下其结果。我们的品格是这些印记的总和，根据某种特定波浪的主导，一个人便取那种色调。若善占主导，便成为善人；若邪恶占主导，便成为恶人；若欢喜占主导，便成为快乐的人。消除坏习惯的唯一良方是对立的习惯；所有留下印象的坏习惯都要以好习惯来加以控制。持续行善、持续思想神圣之事；那是压制卑劣印象的唯一方法。永远不要说任何人是没有希望的，因为他只是代表一种品格，一束习惯，可以被新的更好的习惯所制衡。品格是重复的习惯，而唯有重复的习惯才能改变品格。
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
13. 持续努力使（诸变动）完全约束，即为修炼。
什么是修炼？努力将心灵约束于心质的形态中，防止其向外散发为波浪。
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥१४॥
14. 经长久不断的努力与对（所求目标的）深切热爱，修炼方能稳固扎根。
约束不是一日之功，而须经由长久持续的修炼。
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥
15. 对于那些已放弃对所见或所闻之对象的渴求，且愿意控制那些对象的人，这种效果便是离欲（Vairāgya）。
我们行动的两种动力是：（1）我们自己所见之事，（2）他人的经验。这两种力量将心灵，即那片湖，投入种种波浪之中。弃绝是对抗这些力量、将心灵约束的能力。弃绝这两者，正是我们所需要的。我正走过一条街，一个人走来夺走我的手表。那是我自己的亲身经历。我亲眼所见，它立刻将我的心质投入一个波浪，取愤怒的形式。不要让它发生。若你无法阻止它，你便一无是处；若你能阻止，你便拥有了离欲（Vairāgya）。再者，世俗者的经验告诉我们，感官享受是最高的理想。这些是极大的诱惑。拒绝它们，不让心灵因它们而掀起波浪，这便是弃绝；控制来自我自身经验与他人经验的双重动力，从而防止心质受其支配，这便是离欲。这些应由我来控制，而非由它们来控制我。这种心灵的力量称为弃绝。离欲是通向自由的唯一道路。
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥१६॥
16. 极致的离欲是放弃连诸德性（质性）都不执取，此乃来自对神我（Purusha）真实本性的知识。
当离欲甚至消除我们对诸德性的吸引时，便是离欲力量最高的显现。我们首先必须理解什么是神我（自性）（Purusha）以及什么是诸德性。根据瑜伽哲学，整个自然界由三种德性或力量构成：一称为惰性（Tamas），一称为激性（Rajas），第三称为悦性（Sattva）。这三种德性在物质世界中显现为黑暗或不活动、吸引或排斥，以及两者的均衡。自然界中的一切，所有显现，都是这三种力量的各种组合与重组。数论派（Sānkhyas）将自然界划分为各种范畴；人的真我超越所有这些，超越自然。它是光辉的、纯净的、完美的。我们在自然界中所见的一切智性，不过是这个真我映照在自然界上的倒影。自然界本身是无情无感的。你必须记住，"自然"这个词也包含心灵；心灵在自然之中；思想在自然之中；从思想到最粗大的物质形态，一切都在自然之中，是自然的显现。这种自然覆盖了人的真我，当自然揭去覆盖时，真我便以其本有的荣光显现。第15经中所描述的离欲（作为对对象或自然的控制），是显现真我的最大助力。下一经界定三摩地，即完全的专注，这是瑜伽修行者的目标。
वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः ॥१७॥
17. 称为正知的专注，是伴随着论议、辨择、喜悦与无分别我执而来的。
三摩地分为两种。一称为有智三摩地（Samprajnāta），另一称为无智三摩地（Asamprajnāta）。在有智三摩地中，来了所有控制自然的能力。它有四种变体。第一种称为有论议（Savitarka），即心灵通过将对象与其他对象隔离，反复对其进行禅定。数论派二十五范畴中，禅定的对象有两类：（1）自然的二十四种无情范畴，（2）一个有情的神我。瑜伽的这一部分完全以数论（Sankhya）哲学为基础，我已向你们讲解过。如你们所记，我执、意志与心灵有一个共同的基础，即心质（Chitta），它们都由心质制造而成。心的质料吸收自然的力量，并将其投射为思想。又必须有某处，力与物质合而为一。这被称为未显（Avyakta），即创造之前自然的未显状态，在一个周期结束时，整个自然返回于此，以在另一个周期后再度显现。在那之外是神我，智性的本质。知识即是力量，我们一旦开始了解某事，便获得了对它的力量；心灵开始对不同的元素进行禅定时，亦然，它获得了对它们的力量。那种以外部粗大元素为对象的禅定，称为有论议。"Vitarka"意为问题；"Savitarka"意为带着问题，如审问元素，使其将真理与力量交给禅定于它们的人。在获得神通中没有解脱。那是对世界享乐的追求，而此生并无享乐；对享乐的一切追求都是徒劳；这是人类如此难以汲取的古老古老的教训。当他确实汲取了这一教训，他便走出了宇宙而得自由。所谓密法能力的拥有，只不过是强化了世界，最终强化了痛苦。尽管帕坦伽利作为科学家有责任指出这门科学的各种可能性，但他从不放过任何机会警告我们提防这些能力。
再者，在同样的禅定中，当人努力将元素从时间与空间中抽离，按其本然来思考它们时，称为无论议（Nirvitarka），即无问题的。当禅定更进一步，以微细元素（Tanmātras）为对象，在时间与空间中思考它们时，称为有辨择（Savichāra），即有辨别的；当在同样的禅定中消除时间与空间，按其本然思考精微元素时，称为无辨择（Nirvichāra），即无辨别的。下一步是当粗大与精微的元素都被放下，禅定的对象是内部器官，即思维器官之时。当思维器官被思为缺乏活动与迟钝的德性时，便称为喜悦三摩地（Sānanda），即喜乐的三摩地。当心灵本身成为禅定的对象，当禅定变得极为成熟而专注，当粗大与精微物质的一切观念都被放下，当我执中只剩悦性状态，但仍与所有其他对象有所分别时，称为我执三摩地（Sāsmitā Samadhi）。达到这一境界的人已达到吠陀中所谓"离于身体"的境界。他能够将自己思为没有粗大身体；但他仍须将自己思为拥有精微身体。那些在这种状态下融入自然而未达目标的人，称为原质入灭者（Prakritilayas），而那些连这里也不停留的人，则达到了目标，即自由。
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
18. 另一种三摩地，通过持续修炼停止一切心灵活动而达到，其中心质只保留未显的印象。
这便是完美的超意识无智三摩地（Asamprajnata Samadhi），赋予我们自由的状态。第一种状态不赋予我们自由，不解脱灵魂。人或许能达到一切能力，然而仍会再度堕落。在灵魂超越自然之前，没有任何保障。要做到这一点极为困难，尽管方法看似简单。方法是对心灵本身进行禅定，每当念头升起，便将其打下，不让任何念头进入心灵，从而使其成为彻底的空无。当我们能够真正做到这一点时，就在那一刻，我们将达到解脱。当未经训练与准备的人试图使其心灵空无时，他们很可能只是在用惰性（Tamas），即无明的物质来覆盖自己，这使心灵迟钝而愚昧，令他们以为自己正在使心灵空无。能够真正做到这一点，是显现最大力量、最高控制的表现。当这种无智超意识状态被达到时，三摩地便成为无种（seedless）的。这是什么意思？在一种有意识的专注中，心灵只是成功地镇压了心质中的波浪并将其压制，波浪仍以倾向的形式存在。这些倾向（或种子）在时机来临时再度成为波浪。但当你摧毁了所有这些倾向，几乎摧毁了心灵，三摩地便成为无种的；心灵中不再有可以一再制造这棵生命之树、这无尽的生死轮回的种子。
你或许会问，在没有心灵、没有知识的状态是什么状态？我们所称的知识是低于超越知识之境的一种较低状态。你必须始终记住，两个极端看起来非常相似。若以太极低的振动为黑暗，中间状态为光明，则极高的振动又将是黑暗。同样，无明是最低状态，知识是中间状态，而超越知识是最高状态，两个极端看起来相同。知识本身是一种被制造的东西，是一种组合；它不是实在。
持续修炼这种更高专注的结果是什么？所有旧有的躁动与迟钝的倾向将被摧毁，连善的倾向也将被摧毁。情形与用来从金中去除污垢与杂质的化学品相似。当矿石被熔化时，杂质连同化学品一同被烧掉。因此，这种持续的控制力量将停止之前的坏倾向，最终好的倾向也将如此。这些好与坏的倾向将相互抑制，只留下灵魂，以其本有的光辉，不受好与坏的束缚，无所不在、无所不能、无所不知。届时，那个人将知晓他既无生亦无死，既不需要天堂也不需要大地。他将知道他既未来也未去，是自然在运动，而那运动映照在灵魂上。玻璃在墙上投射的光的形态在移动，而墙愚蠢地以为自己在移动。我们所有人都是如此；是心质在不断运动，将自己制造为种种形态，而我们以为我们就是这些种种形态。所有这些幻觉都将消逝。当那个自由的灵魂发出命令——不是祈求或乞讨，而是命令——时，凡它所欲，便立即实现；凡它所求，它便能做到。根据数论哲学，没有神。它说这个宇宙不可能有神，因为若有神，祂必是一个灵魂，而灵魂必定要么是束缚的，要么是自由的。一个被自然束缚或被自然控制的灵魂如何能够创造？它本身便是奴隶。另一方面，为何一个自由的灵魂要创造和操控这一切？它没有欲望，因此不可能有任何创造的需要。其次，数论说，神的理论是多余的；自然能解释一切。神有何用？但迦毗罗（Kapila）教导说，有许多灵魂，尽管几乎达到完美，却因无法完全弃绝一切能力而有所欠缺。他们的心灵在一段时间内融入自然，再作为自然的主宰而重新显现。这样的神存在。我们都将成为这样的神，根据数论，吠陀中所谈论的神实际上意指这些自由灵魂中的一个。在他们之外，没有永恒自由而有福的宇宙创造者。另一方面，瑜伽修行者说："不然，有神；有一个灵魂与所有其他灵魂截然不同，祂是一切创造的永恒主宰，永远自由者，一切教师的教师。"瑜伽修行者承认数论派所称"融入自然者"的存在。他们是在完美方面有所欠缺的瑜伽修行者，尽管暂时被阻止达到目标，却作为宇宙各部分的统治者而存在。
भव-प्रत्ययो विदेह-प्रकृतिलयानाम् ॥१९॥
19. （此三摩地若不继以极致的离欲，）便成为天神与那些融入自然者再度显现的原因。
印度哲学体系中的天神代表某些高等的职位，由各种灵魂依次充任。但其中没有一位是完美的。
श्रद्धा-वीर्य-स्मृति-समाधि-प्रज्ञा-पूर्वक इतरेषाम् ॥२०॥
20. 对于其他人（此三摩地）通过信心、精力、忆念、专注与辨慧而来。
这些便是那些不想要天神地位甚至轮回统治者地位的人。他们达到解脱。
तीव्रसंवेगानामासन्नः ॥२१॥
21. 对于极具精进心者，成就来得迅速。
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
22. 瑜伽修行者的成就因其所采用方法是温和、中等还是强烈而有所差异。
ईश्वरप्रणिधानाद्वा ॥२३॥
23. 或通过对自在天（Ishvara）的虔诚。
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
24. 自在天（最高主宰）是一位特殊的神我（Purusha），不受苦恼、业、业果与欲望的触染。
我们必须再次记住，帕坦伽利的瑜伽哲学以数论哲学为基础；只是在后者中没有神的位置，而在瑜伽修行者处，神占有一席之地。然而瑜伽修行者关于神并未提及许多观念，例如创造。瑜伽修行者所言的自在天并非吠陀意义上的宇宙创造者。根据吠陀，自在天是宇宙的创造者；因为宇宙是和谐的，它必定是一个意志的显现。瑜伽修行者希望建立一个神，但他们以自己独特的方式达到祂。他们说：
तत्र निरतिशयं सर्वज्ञत्वबीजम् ॥२५॥
25. 在祂之中，那在他人那里只是种子的全知性变得无限。
心灵必须始终在两个极端之间运行。你可以思考有限的空间，但那个观念本身同时也给了你无限的空间。闭上眼睛，思考一个小空间；在你感知那个小圆圈的同时，你有一个围绕它的无限维度的圆圈。时间亦然。试图思考一秒钟；你将在同一个感知行为中，不得不思考无限的时间。知识亦是如此。知识在人那里只是种子，但你必须在其周围思考无限的知识，因此我们心灵的构成本身就向我们显示，存在着无限的知识，而瑜伽修行者将那无限的知识称为神。
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥
26. 祂是连古代教师的教师，因为不受时间的限制。
诚然，所有知识都在我们自身之内，但这必须被另一种知识唤出。尽管知晓的能力在我们内部，它必须被唤出，而唤出知识，据瑜伽修行者所言，只能通过另一种知识来完成。死的、无情的物质从不唤出知识，是知识的作用带出知识。有知识的存在必须与我们同在，才能唤出我们内部所有的东西，因此这些教师始终是必要的。世界从未没有过他们，而没有他们就不能获得任何知识。神是所有教师的教师，因为这些教师，无论多么伟大——天神也好，天使也好——都受时间的束缚与限制，而神则不然。瑜伽修行者有两个特殊的推论。第一是，在思考有限时，心灵必须思考无限；若感知的一部分是真实的，另一部分也必定是真实的，因为它们作为心灵感知的价值是相等的。人类拥有一点知识这一事实本身就显示，神拥有无限的知识。若我必须取其一，为何不取另一个？理性迫使我两者都取，或两者都拒绝。若我相信存在一个拥有一点知识的人，我也必须承认他背后存在一位拥有无限知识的人。第二个推论是，没有教师就不会有任何知识。诚然，如现代哲学家所说，在人身上有某种东西从他自身演化而出；所有知识都在人身上，但某些环境是将其唤出的必要条件。我们找不到任何没有教师的知识。若有人间的教师、神圣的教师或天使教师，他们都是有限的；在他们之前谁是教师？我们被迫承认，作为最终结论，有一位不受时间限制的教师；那位具有无限知识、无始无终的教师，被称为神。
तस्य वाचकः प्रणवः ॥२७॥
27. 祂的表征词是唵（Om）。
心中每一个念头都在语言中有其对应物；语词与思想不可分割。同一事物的外在部分，我们称之为语词；内在部分，我们称之为思想。没有任何人能够通过分析将思想与语词分离开来。那种认为语言是由人类创造的——某些人聚坐在一起商议词语——的观念，已被证明是错误的。自人类存在以来，语词与语言便已存在。思想与语词之间究竟有何关联？尽管我们看到思想必然伴随着语词，但同一思想并不要求同一语词。同一思想可能存在于二十个不同的国家，而语言各有不同。我们必须用一个语词来表达每一个思想，但这些语词未必具有相同的音。不同民族的音声各有差异。我们的注释者说道：「虽然思想与语词之间的关系完全是自然的，但这并不意味着某一音声与某一观念之间存在僵固的联结。」音声各有差异，然而音声与思想之间的关系是自然形成的。声音与思想之间的关联，唯有当所指之物与符号之间存在真实联结时方才有效；在此之前，那个符号永远不会进入普遍使用之中。符号是所指之物的显现者，若所指之物已然存在，而我们又从经验中知道该符号多次表达过那一事物，则我们便可确信二者之间存在真实联系。即便事物不在眼前，也将有成千上万的人通过符号而认识它们。符号与所指之物之间必然存在自然联结；如此，当该符号被呼出时，便能唤起所指之物。注释者说，上帝的显现之词便是唵（Om）。为何他如此强调这个词？形容上帝的词语有数百之多。一个思想与成千个词语相连；「上帝」这一观念与数百个词语相连，而每一个都作为上帝的符号而存在。很好。但在所有这些词语之间，必然存在一种概括，某种底层基础，这些符号共同的根基；而作为共同符号者将是最优的，真正能代表它们全体。在发音时，我们使用喉部与上颚作为共鸣板。是否存在某种实质性音声，使得所有其他音声都必然是其显现，某种最为自然的音声？唵（Aum）便是这样的音声，是一切音声的基础。首字母「阿」是根本音，是主音，发音时不触及舌头或上颚的任何部位；「妈」代表系列中的最后一个音，由合拢的双唇发出；而「乌」则从口腔共鸣板的根部滚动至末端。因此，唵代表了整个发音现象。如此，它必然是自然的符号，是一切种种音声的母体。它涵盖了一切可能构成的语词的全部范围与可能性。除这些推论之外，我们还看到，印度所有不同的宗教观念都围绕着唵这个词聚集；吠陀（Vedas）的各种宗教思想都汇聚在唵这个词的周围。这与美洲、英国或其他任何国家有何关系？答案正在于此：这个词在印度宗教成长的每一个阶段都被保留下来，并被赋予了关于上帝的各种不同观念。一元论者、二元论者、一元二元论者、分离论者乃至无神论者，都采纳了唵这个词。唵已成为绝大多数人类宗教渴望的共同符号。以英文「God」这个词为例，它只涵盖有限的功能，若要超越它，便须加上形容词，以使其成为人格化的、非人格化的或绝对的上帝。其他语言中表示上帝的词语亦然，其所指之义甚为有限。然而唵这个词，却围绕它汇聚了种种不同的意涵。正因如此，它应被所有人接受。
तज्जपस्तदर्थभावनम् ॥२८॥
第二十八条：重复念诵此词（唵），并沉思其含义，此乃修行之道。
为何需要反复念诵？我们尚未忘记业力（Samskaras）的理论——印象的总和储存于心中。它们变得越来越潜隐，但仍留存于那里；一旦获得适当的刺激，便会浮现出来。分子振动永不停息。当这个宇宙毁灭时，一切宏大的振动消逝；太阳、月亮、星辰与大地，都归于融化；但振动依然留存于原子之中。每个原子所执行的功能与庞大的世界相同。因此，即使心（Chitta）的振动平息，其分子层面的振动仍在持续，当获得冲动时，再度涌现。我们现在可以理解重复念诵的意义了。这是给予灵性业力最强大的刺激。「与圣者片刻的相伴，便可造就渡越生命之洋的船只。」这便是亲近善友的力量。因此，重复念诵唵并思惟其含义，便是在自己心中保持善伴。研习，然后对所研习的内容静思冥想，如此，光明将降临于你，真我（Atman）将显现自身。
然而，必须思惟唵，同时也要思惟其含义。远离恶劣的朋友，因为旧日创伤的痕迹就在你内心，而恶劣的朋友恰恰是将其唤出的契机。同样，我们被告知，善良的朋友将唤出我们内心存在却已潜藏的善印象。世间没有比保持善伴更为神圣的事情了，因为善印象将倾向于浮现。
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥२९॥
第二十九条：由此获得内省的知识，并消除障碍。
重复念诵唵并思惟其义的最初显现，是内省的力量将越来越彰显，一切心理与身体的障碍将开始消散。瑜伽（Yoga）修行者所面临的障碍是什么？
व्याधि-स्त्यान-संशय-प्रमादालस्याविरति-भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥
第三十条：疾病、心理懒惰、疑惑、缺乏热忱、倦怠、执著于感官享乐、错误知见、未能获得专注，以及从已获得的境界退堕——这些是造成散乱的障碍。
疾病。这个身体是渡越生命之洋的船只，必须善加照料。体弱多病者不能成为瑜伽行者。心理懈怠使我们失去对这门学问的鲜活兴趣，没有兴趣便不会有修行的意志与精力。无论一个人的理智确信多么坚定，心中都会生起对这门学问的真实性的疑惑，直到某些特殊的灵性体验出现——如在远处听见或看见事物等。这些体验的一瞥，坚定了内心，使修行者持续精进。退堕……从已获得的境界。在修行的某些日子或数周之内，内心将平静而易于专注，你会发现自己进展迅速。然而，某日进展突然停滞，你仿佛搁浅于沙洲之上。坚持修行。一切进步皆经由这样的起伏而前行。
दुःख-दौर्मनस्याङ्गमेजयत्व-श्वासप्रश्वासा विक्षेपसहभुवः ॥३१॥
第三十一条：悲苦、心神抑郁、身体颤抖、气息不调，皆伴随着专注力的丧失而生起。
每次修行专注时，都会给心灵与身体带来完全的宁静。若修行方向有误，或控制不足，这些扰乱便会产生。重复念诵唵与自我皈依于上主，将坚定内心，带来新的活力。神经的颤抖几乎每个人都会遇到。对此不必在意，只须持续修行。修行将治愈它们，并使修行的基座稳固。
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
第三十二条：为对治此等障碍，应修习专注于一境（的法门）。
令心取一对象之形一段时间，将摧毁这些障碍。此为一般性建议。在下文的经句中将予以展开与具体说明。由于一种修法未必适合所有人，将提出种种方法，每个人通过实际体验，将发现最能助益自己者。
मैत्री-करुणामुदितोपेक्षाणां सुख-दुःखपुण्यापुण्य-विषयाणां भावनातश्चित्तप्रसादनम् ॥३३॥
第三十三条：对快乐、痛苦、善良与邪恶等对象，分别修习慈、悲、喜、舍四种思惟，可使心（Chitta）获得平静。
我们必须具备这四种态度。我们必须对一切人怀抱慈爱；对处于苦难中的人，我们应当生起悲悯；当人们快乐时，我们也应随喜；对于邪恶之人，我们应保持舍心。对呈现于我们面前的一切对象皆应如此。若对象是善的，我们便对它怀有友善；若所思之对象是苦的，我们对它应当慈悲。若是善的，我们应随喜；若是邪恶的，我们应当舍置不动。心对呈现于它面前的不同对象采取这些态度，将使心获得宁静。我们日常生活中的大多数困难，来源于无法如此把持内心。例如，若一人对我们作恶，我们立刻想要以恶报恶，而每一次以恶回应，都表明我们无法把持心（Chitta）；它以波浪的形式涌向对象，我们由此失去力量。每一次以憎恨或恶意形式的反应，都是心的一种损失；而每一个憎恨或愤怒的念头，或任何报复的念头，若能加以控制，都将为我们积蓄善益。我们并非因如此约束自己而有所损失；我们所获得的，远远超乎我们的想象。每次我们压制憎恨或愤怒之情，便是将那份能量积储于我们的善处；那份能量将转化为更高层次的力量。
प्रच्छर्दन-विधारणाभ्यां वा प्राणस्य ॥३४॥
第三十四条：或通过呼出与持住气息。
此处所用之词为「气」（Prāna）。气并非单纯的呼吸，它是宇宙中能量的名称。你在宇宙中所见的一切，凡运动、运作或具有生命者，都是气的显现。宇宙中所显示的能量总和被称为气。这种气，在一个宇宙周期开始之前，处于近乎静止的状态；当周期开始时，气便开始显现自身。正是这种气，以运动的形式显现——在人类或动物中以神经运动的形式显现；同样的气也以思想等形式显现。整个宇宙是气与空（Ākāsha）的结合；人体亦然。从空中你得到你所感受和看见的各种物质，从气中得到各种力量。现在，这种呼出与持住气的修法，被称为调息（Prānāyāma）。瑜伽哲学之父钵颠阇利（Patanjali）并未对调息给出很多具体的指引，但后来其他瑜伽行者发现了有关调息的种种事物，并使之成为一门伟大的学问。对于钵颠阇利而言，这只是诸多方法之一，他并不特别强调它。他的意思是，你只须呼出气息，吸入气息，保持片刻，如此而已，由此心将变得略为平静。但后来你会发现，由此演变出一门特别的学问，称为调息术。我们将聆听后来的瑜伽行者的一些说法。
我之前已告诉过你们其中一些内容，但略作重复有助于在心中加深印象。首先，你必须记住，气并非呼吸本身；引起呼吸运动的、作为呼吸之生命力的，才是气。再者，「气」这个词也被用于所有感官；它们都被称为气，心也被称为气；由此我们看到，气即是力。然而我们又不能称之为力，因为力只是气的显现。气是将自身显现为力以及一切运动形式的那个东西。心（Chitta），即心灵质料，是从周围环境中汲取气的发动机，并将气制造为各种生命力——那些维持身体的力，以及思想、意志与一切其他能力。通过上述呼吸的修法，我们可以控制身体中各种运动，以及在身体中流行的各种神经电流。我们首先开始认识它们，然后逐渐获得对它们的控制。
现在，后来的这些瑜伽行者认为，气在人体中有三条主要电流。其一名为「左脉」（Idā），另一为「右脉」（Pingalā），第三为「中脉」（Sushumnā）。根据他们的说法，右脉位于脊柱的右侧，左脉位于左侧，而脊柱中央是中脉，一条空的通道。左脉与右脉，据他们所说，是在每个人体内运作的气流，我们通过这些气流执行一切生命功能。中脉在所有人身上都以潜在的形式存在；但它只在瑜伽行者身上运作。你必须记住，瑜伽会改变身体。随着修行的深入，你的身体会发生变化；它已不再是修行之前的那个身体。这是非常合理的，可以解释，因为我们所拥有的每一个新念头都必然在大脑中开辟一条新通道，这也解释了人类本性极度保守的原因。人类本性喜欢沿着既有的沟槽运行，因为这样更为容易。若我们姑且设想心如一根针，大脑质料如一块柔软的泥团，那么我们所拥有的每一个念头都在大脑中开辟一条通道，这条通道本会封闭，但灰质填入其中，形成衬层，使其保持分隔。若没有灰质，便不会有记忆，因为记忆意味着重走这些旧通道，重新追踪一个念头。你也许已注意到，当一个人谈论某些主题，取用人人都熟悉的少数观念，并以各种方式组合与重组它们，便容易跟上，因为这些通道在每个人的大脑中都已存在，只须重新激活它们即可。但每逢新主题出现，便须开凿新通道，因此不易立即理解。这正是大脑（是大脑，而非人本身）无意识地拒绝被新思想影响的原因所在。它产生抗拒。气正试图开辟新通道，而大脑不肯让步。这便是保守主义的秘密。大脑中既有通道越少，气的那根针所开辟的通路越稀，大脑便越保守，越会抗拒新思想。一个人越是善于思考，大脑中的通道便越复杂，他便越容易接受新思想并理解它们。因此，每一个新观念都在大脑中刻下新的印记，在脑质中开辟新的通道；这也是为何我们发现，在修习瑜伽的过程中（它是一套全新的思想与动机），起初会遇到如此强烈的身体抗拒。这也是为何我们发现，宗教中涉及自然的世俗面向的那一部分被广泛接受，而另一部分——即哲学或心理学，涉及人类内在本性的部分——却常常遭到忽视。
我们必须记住我们这个世界的定义：它不过是无限存在投射于意识平面上的显现。无限之中的一小部分投射入意识，我们称之为我们的世界。因此，在此之外还有一个无限；宗教必须同时处理两者——我们称之为世界的这一小团，以及其外的无限。任何一种宗教若只处理这两者之一，都将是不完整的。它必须同时处理二者。宗教中处理那一部分已投射进意识平面的无限——被困在时间、空间与因果律的牢笼中的部分——对我们来说是相当熟悉的，因为我们本就身处其中，关于这个世界的观念几乎自古以来便伴随着我们。而宗教中处理此外之无限的那部分，对我们而言是全然崭新的，关于它的观念在大脑中开辟出新通道，扰动了整个系统；这也是为何我们发现，修习瑜伽的普通人起初常被逐出原有的沟槽。为了尽可能减少这些扰乱，钵颠阇利设计了所有这些方法，使我们可以修习其中最适合自己的那一种。
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥
第三十五条：那些带来非凡感官知觉的专注形式，能使心保持坚定。
这自然随着禅那（Dhāranā），即专注，而来；瑜伽行者说，若心专注于鼻尖，数日之后，便会开始嗅到奇妙的芳香。若专注于舌根，便开始听到声音；若专注于舌尖，便开始品尝到奇妙的味道；若专注于舌的中部，便感觉仿佛正与某物接触。若一个人将心专注于上颚，便开始看见奇异的事物。若一个心神散乱的人想要修习瑜伽中的某些法门，但对其真实性存有疑惑，当经过少许修习后这些体验出现时，他的疑惑将得到消除，他将持续精进修行。
विशोका वा ज्योतिष्मती ॥३६॥
第三十六条：或（通过冥想）那超越一切悲苦的光辉之光。
这是另一种专注。观想心中莲花，花瓣向下，中脉穿越其中；吸气，在呼气之时，观想莲花翻转而花瓣朝上，莲花内部有一灿烂光辉。于此作冥想。
वीतरागविषयं वा चित्तम् ॥३७॥
第三十七条：或（通过冥想）那已放下对一切感官对象执著的心。
选取某位你所尊崇的圣者或伟大人物，某位你知道已彻底无执的圣人，并观想其心。那颗心已成为无执之心，冥想那颗心；它将使你的心平静下来。若你无法做到这一点，则有下一种方法：
स्वप्ननिद्राज्ञानालम्बनं वा ॥३८॥
第三十八条：或通过冥想睡眠中所得的知识。
有时一个人在梦中见到天使降临，与他交谈，自己处于一种出神的状态，听到飘荡于空中的音乐。他在那个梦中处于极乐境界，当他醒来时，这个梦在他心中留下了深刻的印象。将那个梦视为真实，并以此作冥想。若你无法做到这一点，则冥想任何令你欢喜的神圣事物。
यथाभिमतध्यानाद्वा ॥३९॥
第三十九条：或通过冥想任何令自己感到善好之物。
这并非指任何邪恶的对象，而是指任何你所喜爱的善好之物——你最喜爱的地方，你最喜爱的风景，你最喜爱的观念，任何能使心专注的事物。
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
第四十条：如此冥想的瑜伽行者之心，从极微至无限，皆无障碍。
通过这种修习，心可以轻易地冥想最微小乃至最宏大的事物。如此，心的波动变得越来越微弱。
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृ-ग्रहण-ग्राह्येषु तत्स्थ-तदञ्जनता समापत्तिः ॥४१॥
第四十一条：其心念波动（Vrittis）已因而变得无力（受到控制）的瑜伽行者，在感知者（工具）、感知行为与所感知之物（真我、心与外境）上，获得如水晶般（对不同色彩对象呈现出相应之色）的专注与一如之境。
这持续冥想的结果是什么？我们必须记住，在前面的经文中，钵颠阇利已探讨了种种冥想境界——首先是粗糙境界，其次是精细境界，由此进一步向更精细的对象前进。这些冥想的结果是，我们能够与冥想精细对象一般容易地冥想粗糙对象。在此，瑜伽行者看到三者：感知者、所感知之物，以及感知的工具，分别对应于灵魂、外境对象与心。给我们提供了三类冥想对象：第一类是粗糙之物，如身体或物质对象；第二类是精细之物，如心、心（Chitta）；第三类是有限定的神我（Purusha），非神我本身，而是我执。通过修习，瑜伽行者在所有这些冥想中都得到确立。每当他冥想时，他能屏除一切其他念头，与所冥想之物合而为一。当他冥想时，他宛如一块水晶。水晶置于鲜花前，几乎与鲜花融为一体。若花是红色的，水晶呈现红色；若花是蓝色的，水晶呈现蓝色。
तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥४२॥
第四十二条：声音、意义与所产生的知识混杂在一起，（称为）有寻三摩地（Samadhi with question）。
此处的声音是指振动，意义是指传导振动的神经电流，知识是指反应。钵颠阇利将迄今为止所有种种冥想称为「有寻」（Savitarka），即「带有探问的冥想」。在此之后，他向我们展示更高更高的禅那（Dhyāna）。在这些被称为「带有探问」的冥想中，我们保持主客二元，这二元性来自声音、意义与知识的混合。首先是外在振动，即声词；由感官电流向内传导，即意义；其后在心（Chitta）中升起一个反应波，即知识；然而这三者的混合构成了我们所称的知识。在迄今为止所有的冥想中，我们以这种混合体作为冥想的对象。下一种三摩地更为高深。
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
第四十三条：被称为「无寻」的三摩地（在）记忆得到净化、或摆脱诸性质之时生起，唯彰显（所冥想对象的）意义。
正是通过对这三者的冥想修习，我们才能达到这三者不再混合的境界。我们能够摆脱它们。我们先来理解这三者究竟为何。这里有心（Chitta）；你将始终记得那个将心灵质料比作湖泊的比喻，而振动、声词、音声，宛如脉动掠过湖面。你内在有那平静的湖泊，我说出一个词，「牛」。它一经由你的耳朵进入，便在你的心（Chitta）中随之产生一个波动。那个波动代表牛的观念，即形象或意义，如我们所称。你所认识的那头表象之牛，实际上是心灵质料中升起的波动，作为对内外声音振动的反应。随着声音的消逝，波动也消逝；它永远无法脱离声词而存在。你也许要问，当我们只是在想到牛而没有听到声音时，情形如何。你是在心中自己发出那个声音。你在心中轻声默念「牛」，随之而来的便是那个波动。没有这种声音的冲动，便不会有波动；当声音不是来自外部时，便是来自内部，当声音消逝，波动也消逝。留下什么？反应的结果，那便是知识。这三者在我们的心中结合得如此紧密，以至于我们无法将其分离。当声音传来，感官振动，波动随之而起；它们相互衔接如此迅速，以至于无从辨别彼此。当这种冥想修习了很长时间之后，作为一切印象之储藏所的记忆，得到净化，我们能够清晰地将它们彼此分辨。这被称为无寻（Nirvitarka），即无探问的专注。
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥४४॥
第四十四条：通过这一过程，（那些）以更精细之物为对象的有伺与无伺（专注），（也）得到说明。
与前述类似的过程再度被运用；只是，前述冥想所取的对象是粗糙的；此处则是精细的。
सूक्ष्मविषयत्वञ्चालिङ्ग-पर्यवसानम् ॥४५॥
第四十五条：精细对象以原质（Pradhāna）为终止。
粗糙对象不过是诸元素及由其制造的一切。精细对象始于细量（Tanmatras），即精微粒子。诸感官、心、我执、心灵质料（一切显现之因）——萨埵（Sattva）、罗阇（Rajas）与答磨（Tamas）三质的平衡状态，称为原质（Pradhāna，主因）、原质（Prakriti，自然）或未显（Avyakta，未显现）——皆包含于精细对象的范畴之内，唯神我（Purusha，灵魂）独外乎此。
ता एव सबीजः समाधिः ॥४६॥
第四十六条：这些专注皆是有种三摩地（with seed）。
这些专注不能摧毁过去业行的种子，因而不能给予解脱（Moksha），但它们为瑜伽行者所带来的效果，将在下一条经文中阐明。
निर्विचार-वैशारद्येऽध्यात्मप्रसादः ॥४७॥
第四十七条：无伺专注得到纯熟之时，心（Chitta）变得坚定安住。
ऋतम्भरा तत्र प्रज्ञा ॥४८॥
第四十八条：其中的知识被称为「充满真理的」。
下一条经文将对此作出解释。
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
第四十九条：从圣言量与推理所获得的知识，是关于普通对象的。而来自刚才所述三摩地的知识，属于远为高深的层次，能够穿透圣言量与推理所无法抵达之处。
其意在于：我们获得普通对象之知识，须借助直接感知，以及由此所作的推理，还有有资格之人的证言。所谓「有资格之人」，瑜伽行者始终指的是仙人（Rishis），即记录于圣典——吠陀——中的那些思想的见道者。依他们之见，圣典的唯一证明在于：它们乃有资格者的证言；然而他们同时说，圣典无法将我们引向实证。我们可以诵读所有吠陀，却一无所证；但当我们修习其教义时，便达到那种境界，能够实证圣典所言之义，能够穿透推理、感知与推论皆无法抵达之处，在那里，他人的证言也无从帮助。这正是此条经文的含义所在。
实证才是真正的宗教，其余一切不过是准备——聆听讲演、阅读书籍或推理思辨，不过是整备地基；那不是宗教。理智上的认同与理智上的否定，都不是宗教。瑜伽行者的核心思想是：正如我们与感官对象直接接触一样，宗教也能够以远为深刻的方式被直接感知。宗教的真理——如上帝与灵魂——无法被外在感官所感知。我不能用眼睛看见上帝，也不能用双手触及祂，我们同样知道，理性无法超越感官的范围。理性将我们留在一个毫无定论之处；人类可以推理一生，如这个世界数千年来所做的那样，结果是我们发现自己没有能力证明或否定宗教的事实。我们以直接感知的东西为基础，并在此基础上进行推理。因此，很显然，推理必须在这些感知的边界之内运行，它永远无法超越。因此，实证的整个领域都超出了感官感知的范围。瑜伽行者说，人能够超越直接的感官感知，也能超越理性。人内在具有超越其理智的能力、力量，这种力量存在于每一个存在、每一个生灵之中。通过修习瑜伽，这种力量被唤起，人便超越了理性的寻常局限，直接感知到一切理性之外的事物。
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥
第五十条：由此三摩地所产生的印象，能障蔽一切其他印象。
我们在前面的经文中已看到，达到超意识境界的唯一途径是专注，我们也看到，阻碍心专注的正是过去的业力（Samskaras），即印象。你们想必都观察过，当你试图专注内心时，念头便游荡四方。当你试图思念上帝时，恰恰是这些业力现身之时。在其他时候，它们并不如此活跃；但当你不想要它们时，它们必定在场，竭尽全力争相涌入你的心中。为何如此？为何它们在专注之时反而更具力量？正因为你在压制它们，而它们以全力反弹。在其他时候，它们不会这样反弹。那些储存于心（Chitta）某处的旧日印象该有多少——宛如猛虎，随时准备跃出！这些必须被压制，唯有如此，我们所需要的那一个念头方能单独升起，不被其他念头所干扰。但恰恰相反，它们都在同时争相涌现。这便是业力（Samskaras）阻碍心专注的各种力量。因此，刚才所述的这种三摩地，是最值得修习的，因其具有压制业力的力量。由这种专注所升起的业力印记，力量如此强大，以至于能够阻碍其他业力的作用，将其制约于控制之下。
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
第五十一条：通过对此（障蔽其他一切印象的印象）的约束，一切皆被约束，由此得「无种三摩地」（seedless Samadhi）。
你当记得，我们的目标是直接感知灵魂本身。我们无法感知灵魂，因为它已与自然、与心、与身体混杂在一起。无知之人认为他的身体就是灵魂。有学问的人认为他的心就是灵魂。然而两者皆错。是什么使灵魂与这一切混杂在一起？心（Chitta）中升起的种种波浪覆盖了灵魂；我们只能透过这些波浪看见灵魂的一点反光；因此，若那波浪是愤怒的，我们便将灵魂视为愤怒的，「我在愤怒，」人们如此说。若那波浪是爱的，我们便将自己映照于那波浪中，说我们是有爱的。若那波浪是软弱的，灵魂映照于其中，我们便以为自己是软弱的。这些种种观念来自这些业力印象，即覆盖灵魂的业力。只要心（Chitta）之湖中还有一丝波浪，灵魂的真实本性便无法被感知；除非所有波浪悉数平息，否则这真实本性永远无法被感知。因此，首先，钵颠阇利教导我们这些波浪的含义；其次，压制它们的最佳方法；第三，如何使一个波浪强大到足以压制所有其他波浪——犹如以火灭火。当只剩一个波浪时，压制它也将变得容易；当那个也消逝时，这种专注或三摩地被称为无种（seedless）。它不留任何痕迹，灵魂便以其本来面目，在其自身的荣光中显现出来。唯有到那时，我们才认知到：灵魂不是一个复合物；它是宇宙中唯一永恒的单纯存在，如此，它不能被生，不能被死；它是不朽的、不可毁灭的、永恒活着的智性本质。
## 注释
English
PATANJALI'S YOGA APHORISMS CHAPTER I CONCENTRATION: ITS SPIRITUAL USES
अथ योगानुशासनम् ॥१॥
1. Now concentration is explained.
योगश्चित्तवृत्तिनिरोधः ॥२॥
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary — the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty — Buddhi — which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkāra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally "whirlpool"). What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. The unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. "Matter is the permanent possibility of sensations," said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument in his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.
The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior.
The Chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the Chitta get into its proper course.
Although the Chitta is in every animal, from the lowest to the highest, it is only in the human form that we find it as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the cow or the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect.
The Chitta manifests itself in the following forms — scattering, darkening, gathering, one-pointed, and concentrated. The scattering form is activity. Its tendency is to manifest in the form of pleasure or of pain. The darkening form is dullness which tends to injury. The commentator says, the third form is natural to the Devas, the angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samādhi.
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
3. At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix ourselves but remain our own selves.
वृत्तिसारूप्यमितरत्र ॥४॥
4. At other times (other than that of concentration) the seer is identified with the modifications.
For instance, someone blames me; this produces a modification, Vritti, in my mind, and I identify myself with it, and the result is misery.
वृत्तयः पंचतय्यः क्लिष्टा अक्लिष्टाः ॥५॥
5. There are five classes of modifications, (some) painful and (others) not painful.
प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः ॥६॥
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
7. Direct perception, inference, and competent evidence are proofs.
When two of our perceptions do not contradict each other, we call it proof. I hear something, and if it contradicts something already perceived, I begin to fight it out, and do not believe it. There are also three kinds of proof. Pratyaksha, direct perception; whatever we see and feel, is proof, if there has been nothing to delude the senses. I see the world; that is sufficient proof that it exists. Secondly, Anumāna, inference; you see a sign, and from the sign you come to the thing signified. Thirdly, Āptavākya, the direct evidence of the Yogis, of those who have seen the truth. We are all of us struggling towards knowledge. But you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning, but the Yogi, the pure one, has gone beyond all this. Before his mind, the past, the present, and the future are alike, one book for him to read; he does not require to go through the tedious processes for knowledge we have to; his words are proof, because he sees knowledge in himself. These, for instance, are the authors of the sacred scriptures; therefore the scriptures are proof. If any such persons are living now their words will be proof. Other philosophers go into long discussions about Aptavakya and they say, "What is the proof of their words?" The proof is their direct perception. Because whatever I see is proof, and whatever you see is proof, if it does not contradict any past knowledge. There is knowledge beyond the senses, and whenever it does not contradict reason and past human experience, that knowledge is proof. Any madman may come into this room and say he sees angels around him; that would not be proof. In the first place, it must be true knowledge, and secondly, it must not contradict past knowledge, and thirdly, it must depend upon the character of the man who gives it out. I hear it said that the character of the man is not of so much importance as what he may say; we must first hear what he says. This may be true in other things. A man may be wicked, and yet make an astronomical discovery, but in religion it is different, because no impure man will ever have the power to reach the truths of religion. Therefore we have first of all to see that the man who declares himself to be an Āpta is a perfectly unselfish and holy person; secondly, that he has reached beyond the senses; and thirdly, that what he says does not contradict the past knowledge of humanity. Any new discovery of truth does not contradict the past truth, but fits into it. And fourthly, that truth must have a possibility of verification. If a man says, "I have seen a vision," and tells me that I have no right to see it, I believe him not. Everyone must have the power to see it for himself. No one who sells his knowledge is an Apta. All these conditions must be fulfilled; you must first see that the man is pure, and that he has no selfish motive; that he has no thirst for gain or fame. Secondly, he must show that he is superconscious. He must give us something that we cannot get from our senses, and which is for the benefit of the world. Thirdly, we must see that it does not contradict other truths; if it contradicts other scientific truths reject it at once. Fourthly, the man should never be singular; he should only represent what all men can attain. The three sorts of proof are, then, direct sense-perception, inference, and the words of an Apta. I cannot translate this word into English. It is not the word "inspired", because inspiration is believed to come from outside, while this knowledge comes from the man himself. The literal meaning is "attained."
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥
8. Indiscrimination is false knowledge not established in real nature.
The next class of Vrittis that arises is mistaking one thing for another, as a piece of mother-of-pearl is taken for a piece of silver.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
9. Verbal delusion follows from words having no (corresponding) reality.
There is another class of Vrittis called Vikalpa. A word is uttered, and we do not wait to consider its meaning; we jump to a conclusion immediately. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint. The weaker the man, the less he has of restraint. Examine yourselves always by that test. When you are going to be angry or miserable, reason it out how it is that some news that has come to you is throwing your mind into Vrittis.
अभाव-प्रत्ययालम्बना-वृत्तिर्निद्रा ॥१०॥
10. Sleep is a Vritti which embraces the feeling of voidness.
The next class of Vrittis is called sleep and dream. When we awake, we know that we have been sleeping; we can only have memory of perception. That which we do not perceive we never can have any memory of. Every reaction is a wave in the lake. Now, if, during sleep, the mind had no waves, it would have no perceptions, positive or negative, and, therefore, we would not remember them. The very reason of our remembering sleep is that during sleep there was a certain class of waves in the mind. Memory is another class of Vrittis which is called Smriti.
अनुभूतविषयासम्प्रमोषः स्मृतिः ॥११॥
11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Memory can come from direct perception, false knowledge, verbal delusion, and sleep. For instance, you hear a word. That word is like a stone thrown into the lake of the Chitta; it causes a ripple, and that ripple rouses a series of ripples; this is memory. So in sleep. When the peculiar kind of ripple called sleep throws the Chitta into a ripple of memory, it is called a dream. Dream is another form of the ripple which in the waking state is called memory.
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
12. Their control is by practice and non-attachment.
The mind, to have non-attachment, must be clear, good, and rational. Why should we practise? Because each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The Samskāras, the impressions. When a large number of these impressions are left on the mind, they coalesce and become a habit. It is said, "Habit is second nature", it is first nature also, and the whole nature of man; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time. The Samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness, one becomes wicked; if joyfulness, one becomes happy. The only remedy for bad habits is counter habits; all the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
What is practice? The attempt to restrain the mind in Chitta form, to prevent its going out into waves.
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥१४॥
14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Restraint does not come in one day, but by long continued practice.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥
15. That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.
The two motive powers of our actions are (1) what we see ourselves, (2) the experience of others. These two forces throw the mind, the lake, into various waves. Renunciation is the power of battling against these forces and holding the mind in check. Their renunciation is what we want. I am passing through a street, and a man comes and takes away my watch. That is my own experience. I see it myself, and it immediately throws my Chitta into a wave, taking the form of anger. Allow not that to come. If you cannot prevent that, you are nothing; if you can, you have Vairāgya. Again, the experience of the worldly-minded teaches us that sense-enjoyments are the highest ideal. These are tremendous temptations. To deny them, and not allow the mind to come to a wave form with regard to them, is renunciation; to control the twofold motive powers arising from my own experience and from the experience of others, and thus prevent the Chitta from being governed by them, is Vairāgya. These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. Vairāgya is the only way to freedom.
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥१६॥
16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
It is the highest manifestation of the power of Vairagya when it takes away even our attraction towards the qualities. We have first to understand what the Purusha, the Self, is and what the qualities are. According to Yoga philosophy, the whole of nature consists of three qualities or forces; one is called Tamas, another Rajas, and the third Sattva. These three qualities manifest themselves in the physical world as darkness or inactivity, attraction or repulsion, and equilibrium of the two. Everything that is in nature, all manifestations, are combinations and recombinations of these three forces. Nature has been divided into various categories by the Sānkhyas; the Self of man is beyond all these, beyond nature. It is effulgent, pure, and perfect. Whatever of intelligence we see in nature is but the reflection of this Self upon nature. Nature itself is insentient. You must remember that the word nature also includes the mind; mind is in nature; thought is in nature; from thought, down to the grossest form of matter, everything is in nature, the manifestation of nature. This nature has covered the Self of man, and when nature takes away the covering, the self appears in Its own glory. The non-attachment, as described in aphorism 15 (as being control of objects or nature) is the greatest help towards manifesting the Self. The next aphorism defines Samadhi, perfect concentration, which is the goal of the Yogi.
वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः ॥१७॥
17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
Samadhi is divided into two varieties. One is called the Samprajnāta, and the other the Asamprajnāta. In the Samprajnata Samadhi come all the powers of controlling nature. It is of four varieties. The first variety is called the Savitarka, when the mind meditates upon an object again and again, by isolating it from other objects. There are two sorts of objects for meditation in the twenty-five categories of the Sankhyas, (1) the twenty-four insentient categories of nature, and (2) the one sentient Purusha. This part of Yoga is based entirely on Sankhya philosophy, about which I have already told you. As you will remember, egoism and will and mind have a common basis, the Chitta or the mind-stuff, out of which they are all manufactured. The mind-stuff takes in the forces of nature, and projects them as thought. There must be something, again, where both force and matter are one. This is called Avyakta, the unmanifested state of nature before creation, and to which, after the end of a cycle, the whole of nature returns, to come out again after another period. Beyond that is the Purusha, the essence of intelligence. Knowledge is power, and as soon as we begin to know a thing, we get power over it; so also when the mind begins to meditate on the different elements, it gains power over them. That sort of meditation where the external gross elements are the objects is called Savitarka. Vitarka means question; Savitarka, with question, questioning the elements, as it were, that they may give their truths and their powers to the man who meditates upon them. There is no liberation in getting powers. It is a worldly search after enjoyments, and there is no enjoyment in this life; all search for enjoyment is vain; this is the old, old lesson which man finds so hard to learn. When he does learn it, he gets out of the universe and becomes free. The possession of what are called occult powers is only intensifying the world, and in the end, intensifying suffering. Though as a scientist Patanjali is bound to point out the possibilities of this science, he never misses an opportunity to warn us against these powers.
Again, in the very same meditation, when one struggles to take the elements out of time and space, and think of them as they are, it is called Nirvitarka, without question. When the meditation goes a step higher, and takes the Tanmātras as its object, and thinks of them as in time and space, it is called Savichāra, with discrimination; and when in the same meditation one eliminates time and space, and thinks of the fine elements as they are, it is called Nirvichāra, without discrimination. The next step is when the elements are given up, both gross and fine, and the object of meditation is the interior organ, the thinking organ. When the thinking organ is thought of as bereft of the qualities of activity and dullness, it is then called Sānanda, the blissful Samadhi. When the mind itself is the object of meditation, when meditation becomes very ripe and concentrated, when all ideas of the gross and fine materials are given up, when the Sattva state only of the Ego remains, but differentiated from all other objects, it is called Sāsmitā Samadhi. The man who has attained to this has attained to what is called in the Vedas "bereft of body". He can think of himself as without his gross body; but he will have to think of himself as with a fine body. Those that in this state get merged in nature without attaining the goal are called Prakritilayas, but those who do not stop even there reach the goal, which is freedom.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
This is the perfect superconscious Asamprajnata Samadhi, the state which gives us freedom. The first state does not give us freedom, does not liberate the soul. A man may attain to all powers, and yet fall again. There is no safeguard until the soul goes beyond nature. It is very difficult to do so, although the method seems easy. The method is to meditate on the mind itself, and whenever thought comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, that very moment we shall attain liberation. When persons without training and preparation try to make their minds vacant, they are likely to succeed only in covering themselves with Tamas, the material of ignorance, which make the mind dull and stupid, and leads them to think that they are making a vacuum of the mind. To be able to really do that is to manifest the greatest strength, the highest control. When this state, Asamprajnata, superconsciousness, is reached, the Samadhi becomes seedless. What is meant by that? In a concentration where there is consciousness, where the mind succeeds only in quelling the waves in the Chitta and holding them down, the waves remain in the form of tendencies. These tendencies (or seeds) become waves again, when the time comes. But when you have destroyed all these tendencies, almost destroyed the mind, then the Samadhi becomes seedless; there are no more seeds in the mind out of which to manufacture again and again this plant of life, this ceaseless round of birth and death.
You may ask, what state would that be in which there is no mind, there is no knowledge? What we call knowledge is a lower state than the one beyond knowledge. You must always bear in mind that the extremes look very much alike. If a very low vibration of ether is taken as darkness, an intermediate state as light, very high vibration will be darkness again. Similarly, ignorance is the lowest state, knowledge is the middle state, and beyond knowledge is the highest state, the two extremes of which seem the same. Knowledge itself is a manufactured something, a combination; it is not reality.
What is the result of constant practice of this higher concentration? All old tendencies of restlessness and dullness will be destroyed, as well as the tendencies of goodness too. The case is similar to that of the chemicals used to take the dirt and alloy off gold. When the ore is smelted down, the dross is burnt along with the chemicals. So this constant controlling power will stop the previous bad tendencies, and eventually, the good ones also. Those good and evil tendencies will suppress each other, leaving alone the Soul, in its own splendour untrammelled by either good or bad, the omnipresent, omnipotent, and omniscient. Then the man will know that he had neither birth nor death, nor need for heaven or earth. He will know that he neither came nor went, it was nature which was moving, and that movement was reflected upon the soul. The form of the light reflected by the glass upon the wall moves, and the wall foolishly thinks it is moving. So with all of us; it is the Chitta constantly moving making itself into various forms, and we think that we are these various forms. All these delusions will vanish. When that free Soul will command — not pray or beg, but command — then whatever It desires will be immediately fulfilled; whatever It wants It will be able to do. According to the Sankhya philosophy, there is no God. It says that there can be no God of this universe, because if there were one, He must be a soul, and a soul must be either bound or free. How can the soul that is bound by nature, or controlled by nature, create? It is itself a slave. On the other hand, why should the Soul that is free create and manipulate all these things? It has no desires, so it cannot have any need to create. Secondly, it says the theory of God is an unnecessary one; nature explains all. What is the use of any God? But Kapila teaches that there are many souls, who, though nearly attaining perfection, fall short because they cannot perfectly renounce all powers. Their minds for a time merge in nature, to re-emerge as its masters. Such gods there are. We shall all become such gods, and, according to the Sankhyas, the God spoken of in the Vedas really means one of these free souls. Beyond them there is not an eternally free and blessed Creator of the universe. On the other hand, the Yogis say, "Not so, there is a God; there is one Soul separate from all other souls, and He is the eternal Master of all creation, the ever free, the Teacher of all teachers." The Yogis admit that those whom the Sankhyas call "the merged in nature" also exist. They are Yogis who have fallen short of perfection, and though, for a time, debarred from attaining the goal, remain as rulers of parts of the universe.
भव-प्रत्ययो विदेह-प्रकृतिलयानाम् ॥१९॥
19. (This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
The gods in the Indian systems of philosophy represent certain high offices which are filled successively by various souls. But none of them is perfect.
श्रद्धा-वीर्य-स्मृति-समाधि-प्रज्ञा-पूर्वक इतरेषाम् ॥२०॥
20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
These are they who do not want the position of gods or even that of rulers of cycles. They attain to liberation.
तीव्रसंवेगानामासन्नः ॥२१॥
21. Success is speedy for the extremely energetic.
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
22. The success of Yogis differs according as the means they adopt are mild, medium, or intense.
ईश्वरप्रणिधानाद्वा ॥२३॥
23. Or by devotion to Ishvara.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
We must again remember that the Pātanjala Yoga philosophy is based upon the Sankhya philosophy; only in the latter there is no place for God, while with the Yogis God has a place. The Yogis, however, do not mention many ideas about God, such as creating. God as the Creator of the universe is not meant by the Ishvara of the Yogis. According to the Vedas, Ishvara is the Creator of the universe; because it is harmonious, it must be the manifestation of one will. The Yogis want to establish a God, but they arrive at Him in a peculiar fashion of their own. They say:
तत्र निरतिशयं सर्वज्ञत्वबीजम् ॥२५॥
25. In Him becomes infinite that all-knowingness which in others is (only) a germ.
The mind must always travel between two extremes. You can think of limited space, but that very idea gives you also unlimited space. Close your eyes and think of a little space; at the same time that you perceive the little circle, you have a circle round it of unlimited dimensions. It is the same with time. Try to think of a second; you will have, with the same act of perception, to think of time which is unlimited. So with knowledge. Knowledge is only a germ in man, but you will have to think of infinite knowledge around it, so that the very constitution of our mind shows us that there is unlimited knowledge, and the Yogis call that unlimited knowledge God.
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥
26. He is the Teacher of even the ancient teachers, being to limited by time.
It is true that all knowledge is within ourselves, but this has to be called forth by another knowledge. Although the capacity to know is inside us, it must be called out, and that calling out of knowledge can only be done, a Yogi maintains, through another knowledge. Dead, insentient matter never calls out knowledge, it is the action of knowledge that brings out knowledge. Knowing beings must be with us to call forth what is in us, so these teachers were always necessary. The world was never without them, and no knowledge can come without them. God is the Teacher of all teachers, because these teachers, however great they may have been — gods or angels — were all bound and limited by time, while God is not. There are two peculiar deductions of the Yogis. The first is that in thinking of the limited, the mind must think of the unlimited; and that if one part of that perception is true, so also must the other be, for the reason that their value as perceptions of the mind is equal. The very fact that man has a little knowledge shows that God has unlimited knowledge. If I am to take one, why not the other? Reason forces me to take both or reject both. If I believe that there is a man with a little knowledge, I must also admit that there is someone behind him with unlimited knowledge. The second deduction is that no knowledge can come without a teacher. It is true, as the modern philosophers say, that there is something in man which evolves out of him; all knowledge is in man, but certain environments are necessary to call it out. We cannot find any knowledge without teachers. If there are men teachers, god teachers, or angel teachers, they are all limited; who was the teacher before them. We are forced to admit, as a last conclusion, one teacher who is not limited by time; and that One Teacher of infinite knowledge, without beginning or end, is called God.
तस्य वाचकः प्रणवः ॥२७॥
27. His manifesting word is Om.
Every idea that you have in the mind has a counterpart in a word; the word and the thought are inseparable. The external part of one and the same thing is what we call word, and the internal part is what we call thought. No man can, by analysis, separate thought from word. The idea that language was created by men — certain men sitting together and deciding upon words, has been proved to be wrong. So long as man has existed there have been words and language. What is the connection between an idea and a word? Although we see that there must always be a word with a thought, it is not necessary that the same thought requires the same word. The thought may be the same in twenty different countries, yet the language is different. We must have a word to express each thought, but these words need not necessarily have the same sound. Sounds will vary in different nations. Our commentator says, "Although the relation between thought and word is perfectly natural, yet it does not mean a rigid connection between one sound and one idea." These sounds vary, yet the relation between the sounds and the thoughts is a natural one. The connection between thoughts and sounds is good only if there be a real connection between the thing signified and the symbol; until then that symbol will never come into general use. A symbol is the manifester of the thing signified, and if the thing signified has already an existence, and if, by experience, we know that the symbol has expressed that thing many times, then we are sure that there is a real relation between them. Even if the things are not present, there will be thousands who will know them by their symbols. There must be a natural connection between the symbol and the thing signified; then, when that symbol is pronounced, it recalls the thing signified. The commentator says the manifesting word of God is Om. Why does he emphasise this word? There are hundreds of words for God. One thought is connected with a thousand words; the idea "God" is connected with hundreds of words, and each one stands as a symbol for God. Very good. But there must be a generalisation among all these words, some substratum, some common ground of all these symbols, and that which is the common symbol will be the best, and will really represent them all. In making a sound we use the larynx and the palate as a sounding board. Is there any material sound of which all other sounds must be manifestations, one which is the most natural sound? Om (Aum) is such a sound, the basis of all sounds. The first letter, A, is the root sound, the key, pronounced without touching any part of the tongue or palate; M represents the last sound in the series, being produced by the closed lips, and the U rolls from the very root to the end of the sounding board of the mouth. Thus, Om represents the whole phenomena of sound-producing. As such, it must be the natural symbol, the matrix of all the various sounds. It denotes the whole range and possibility of all the words that can be made. Apart from these speculations, we see that around this word Om are centred all the different religious ideas in India; all the various religious ideas of the Vedas have gathered themselves round this word Om. What has that to do with America and England, or any other country? Simply this, that the word has been retained at every stage of religious growth in India, and it has been manipulated to mean all the various ideas about God. Monists, dualists, mono-dualists, separatists, and even atheists took up this Om. Om has become the one symbol for the religious aspiration of the vast majority of human beings. Take, for instance, the English word God. It covers only a limited function, and if you go beyond it, you have to add adjectives, to make it Personal, or Impersonal, or Absolute God. So with the words for God in every other language; their signification is very small. This word Om, however, has around it all the various significances. As such it should be accepted by everyone.
तज्जपस्तदर्थभावनम् ॥२८॥
28. The repetition of this (Om) and meditating on its meaning (is the way).
Why should there be repetition? We have not forgotten the theory of Samskaras, that the sum-total of impressions lives in the mind. They become more and more latent but remain there, and as soon as they get the right stimulus, they come out. Molecular vibration never ceases. When this universe is destroyed, all the massive vibrations disappear; the sun, moon, stars, and earth, melt down; but the vibrations remain in the atoms. Each atom performs the same function as the big worlds do. So even when the vibrations of the Chitta subside, its molecular vibrations go on, and when they get the impulse, come out again. We can now understand what is meant by repetition. It is the greatest stimulus that can be given to the spiritual Samskaras. "One moment of company with the holy makes a ship to cross this ocean of life." Such is the power of association. So this repetition of Om, and thinking of its meaning, is keeping good company in your own mind. Study, and then meditate on what you have studied. Thus light will come to you, the Self will become manifest.
But one must think of Om, and of its meaning too. Avoid evil company, because the scars of old wounds are in you, and evil company is just the thing that is necessary to call them out. In the same way we are told that good company will call out the good impressions that are in us, but which have become latent. There is nothing holier in the world than to keep good company, because the good impressions will then tend to come to the surface.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥२९॥
29. From that is gained (the knowledge of) introspection, and the destruction of obstacles.
The first manifestation of the repetition and thinking of Om is that the introspective power will manifest more and more, all the mental and physical obstacles will begin to vanish. What are the obstacles to the Yogi?
व्याधि-स्त्यान-संशय-प्रमादालस्याविरति-भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥
30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
Disease. This body is the boat which will carry us to the other shore of the ocean of life. It must be taken care of. Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the subject, without which there will neither be the will nor the energy to practise. Doubts will arise in the mind about the truth of the science, however strong one's intellectual conviction may be, until certain peculiar psychic experiences come, as hearing or seeing at a distance, etc. These glimpses strengthen the mind and make the student persevere. Falling away … when obtained. Some days or weeks when you are practising, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.
दुःख-दौर्मनस्याङ्गमेजयत्व-श्वासप्रश्वासा विक्षेपसहभुवः ॥३१॥
31. Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them, and make the seat firm.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
32. To remedy this, the practice of one subject (should be made).
Making the mind take the form of one object for some time will destroy these obstacles. This is general advice. In the following aphorisms it will be expanded and particularised. As one practice cannot suit everyone, various methods will be advanced, and everyone by actual experience will find out that which helps him most.
मैत्री-करुणामुदितोपेक्षाणां सुख-दुःखपुण्यापुण्य-विषयाणां भावनातश्चित्तप्रसादनम् ॥३३॥
33. Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta.
We must have these four sorts of ideas. We must have friendship for all; we must be merciful towards those that are in misery; when people are happy, we ought to be happy; and to the wicked we must be indifferent. So with all subjects that come before us. If the subject is a good one, we shall feel friendly towards it; if the subject of thought is one that is miserable, we must be merciful towards it. If it is good, we must be glad; if it is evil, we must be indifferent. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful. Most of our difficulties in our daily lives come from being unable to hold our minds in this way. For instance, if a man does evil to us, instantly we want to react evil, and every reaction of evil shows that we are not able to hold the Chitta down; it comes out in waves towards the object, and we lose our power. Every reaction in the form of hatred or evil is so much loss to the mind; and every evil thought or deed of hatred, or any thought of reaction, if it is controlled, will be laid in our favour. It is not that we lose by thus restraining ourselves; we are gaining infinitely more than we suspect. Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converted into the higher powers.
प्रच्छर्दन-विधारणाभ्यां वा प्राणस्य ॥३४॥
34. By throwing out and restraining the Breath.
The word used is Prāna. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. The sum-total of the energy displayed in the universe is called Prana. This Prana, before a cycle begins, remains in an almost motionless state; and when the cycle begins, this Prana begins to manifest itself. It is this Prana that is manifested as motion — as the nervous motion in human beings or animals; and the same Prana is manifesting as thought, and so on. The whole universe is a combination of Prana and Ākāsha; so is the human body. Out of Akasha you get the different materials that you feel and see, and out of Prana all the various forces. Now this throwing out and restraining the Prana is what is called Prānāyāma. Patanjali, the father of the Yoga philosophy, does not give very many particular directions about Pranayama, but later on other Yogis found out various things about this Pranayama, and made of it a great science. With Patanjali it is one of the many ways, but he does not lay much stress on it. He means that you simply throw the air out, and draw it in, and hold it for some time, that is all, and by that, the mind will become a little calmer. But, later on, you will find that out of this is evolved a particular science called Pranayama. We shall hear a little of what these later Yogis have to say.
Some of this I have told you before, but a little repetition will serve to fix it in your minds. First, you must remember that this Prana is not the breath; but that which causes the motion of the breath, that which is the vitality of the breath, is the Prana. Again, the word Prana is used for all the senses; they are all called Pranas, the mind is called Prana; and so we see that Prana is force. And yet we cannot call it force, because force is only the manifestation of it. It is that which manifests itself as force and everything else in the way of motion. The Chitta, the mind-stuff, is the engine which draws in the Prana from the surroundings, and manufactures out of Prana the various vital forces — those that keep the body in preservation — and thought, will, and all other powers. By the above mentioned process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body. First we begin to recognise them, and then we slowly get control over them.
Now, these later Yogis consider that there are three main currents of this Prana in the human body. One they call Idā, another Pingalā, and the third Sushumnā. Pingala, according to them, is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Sushumna is present in all, as a possibility; but it works only in the Yogi. You must remember that Yoga changes the body. As you go on practising, your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but for the grey matter which comes and makes a lining to keep it separate. If there were no grey matter, there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have marked that when one talks on subjects in which one takes a few ideas that are familiar to everyone, and combines and recombines them, it is easy to follow because these channels are present in everyone's brain, and it is only necessary to recur them. But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The fewer channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the man, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea, we make a new impression in the brain, cut new channels through the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world-side of nature is so widely accepted, while the other part, the philosophy, or the psychology, which deals with the inner nature of man, is so frequently neglected.
We must remember the definition of this world of ours; it is only the Infinite Existence projected into the plane of consciousness. A little of the Infinite is projected into consciousness, and that we call our world. So there is an Infinite beyond; and religion has to deal with both — with the little lump we call our world, and with the Infinite beyond. Any religion which deals with one only of these two will be defective. It must deal with both. The part of religion which deals with the part of the Infinite which has come into the plane of consciousness, got itself caught, as it were, in the plane of consciousness, in the cage of time, space, and causation, is quite familiar to us, because we are in that already, and ideas about this world have been with us almost from time immemorial. The part of religion which deals with the Infinite beyond comes entirely new to us, and getting ideas about it produces new channels in the brain, disturbing the whole system, and that is why you find in the practice of Yoga ordinary people are at first turned out of their grooves. In order to lessen these disturbances as much as possible, all these methods are devised by Patanjali, that we may practise any one of them best suited to us.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥
35. Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
This naturally comes with Dhāranā, concentration; the Yogis say, if the mind becomes concentrated on the tip of the nose, one begins to smell, after a few days, wonderful perfumes. If it becomes concentrated at the root of the tongue, one begins to hear sounds; if on the tip of the tongue, one begins to taste wonderful flavours; if on the middle of the tongue, one feels as if one were coming in contact with something. If one concentrates one's mind on the palate, one begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest when, after a little practice, these things come to him, and he will persevere.
विशोका वा ज्योतिष्मती ॥३६॥
36. Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
This is another sort of concentration. Think of the lotus of the heart, with petals downwards, and running through it, the Sushumna; take in the breath, and while throwing the breath out imagine that the lotus is turned with the petals upwards, and inside that lotus is an effulgent light. Meditate on that.
वीतरागविषयं वा चित्तम् ॥३७॥
37. Or (by meditation on) the heart that has given up all attachment to sense-objects.
Take some holy person, some great person whom you revere, some saint whom you know to be perfectly non-attached, and think of his heart. That heart has become non-attached, and meditate on that heart; it will calm the mind. If you cannot do that, there is the next way:
स्वप्ननिद्राज्ञानालम्बनं वा ॥३८॥
38. Or by meditating on the knowledge that comes in sleep.
Sometimes a man dreams that he has seen angels coming to him and talking to him, that he is in an ecstatic condition, that he has heard music floating through the air. He is in a blissful condition in that dream, and when he wakes, it makes a deep impression on him. Think of that dream as real, and meditate upon it. If you cannot do that, meditate on any holy thing that pleases you.
यथाभिमतध्यानाद्वा ॥३९॥
39. Or by the meditation on anything that appeals to one as good.
This does not mean any wicked subject, but anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind.
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
40. The Yogi's mind thus meditating, becomes unobstructed from the atomic to the infinite.
The mind, by this practice, easily contemplates the most minute, as well as the biggest thing. Thus the mind-waves become fainter.
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृ-ग्रहण-ग्राह्येषु तत्स्थ-तदञ्जनता समापत्तिः ॥४१॥
41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects).
What results from this constant meditation? We must remember how in a previous aphorism Patanjali went into the various states of meditation, how the first would be the gross, the second the fine, and from them the advance was to still finer objects. The result of these meditations is that we can meditate as easily on the fine as on the gross objects. Here the Yogi sees the three things, the receiver, the received, and the receiving instrument, corresponding to the Soul, external objects, and the mind. There are three objects of meditation given us. First, the gross things, as bodies, or material objects; second, fine things, as the mind, the Chitta; and third, the Purusha qualified, not the Purusha itself, but the Egoism. By practice, the Yogi gets established in all these meditations. Whenever he meditates he can keep out all other thoughts, he becomes identified with that on which he meditates. When he meditates, he is like a piece of crystal. Before flowers the crystal becomes almost identified with the flowers. If the flower is red, the crystal looks red, or if the flower is blue, the crystal looks blue.
तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥४२॥
42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
Sound here means vibration, meaning the nerve currents which conduct it; and knowledge, reaction. All the various meditations we have had so far, Patanjali calls Savitarka (meditation with question). Later on he gives us higher and higher Dhyānas. In these that are called "with question," we keep the duality of subject and object, which results from the mixture of word, meaning, and knowledge. There is first the external vibration, the word. This, carried inward by the sense currents, is the meaning. After that there comes a reactionary wave in the Chitta, which is knowledge, but the mixture of these three makes up what we call knowledge. In all the meditations up to this we get this mixture as objects of meditation. The next Samadhi is higher.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
43. The Samadhi called "without question" (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
It is by the practice of meditation of these three that we come to the state where these three do not mix. We can get rid of them. We will first try to understand what these three are. Here is the Chitta; you will always remember the simile of the mind-stuff to a lake, and the vibration, the word, the sound, like a pulsation coming over it. You have that calm lake in you, and I pronounce a word, "Cow". As soon as it enters through your ears there is a wave produced in your Chitta along with it. So that wave represents the idea of the cow, the form or the meaning as we call it. The apparent cow that you know is really the wave in the mind-stuff that comes as a reaction to the internal and external sound vibrations. With the sound, the wave dies away; it can never exist without a word. You may ask how it is, when we only think of the cow, and do not hear a sound. You make that sound yourself. You are saying "cow" faintly in your mind, and with that comes a wave. There cannot be any wave without this impulse of sound; and when it is not from outside, it is from inside, and when the sound dies, the wave dies. What remains? The result of the reaction, and that is knowledge. These three are so closely combined in our mind that we cannot separate them. When the sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other. When this meditation has been practised for a long time, memory, the receptacle of all impressions, becomes purified, and we are able clearly to distinguish them from one another. This is called Nirvitarka, concentration without question.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥४४॥
44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
A process similar to the preceding is applied again; only, the objects to be taken up in the former meditations are gross; in this they are fine.
सूक्ष्मविषयत्वञ्चालिङ्ग-पर्यवसानम् ॥४५॥
45. The finer objects end with the Pradhāna.
The gross objects are only the elements and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind, egoism, the mind-stuff (the cause of all manifestation), the equilibrium state of Sattva, Rajas, and Tamas materials — called Pradhāna (chief), Prakriti (nature), or Avyakta (unmanifest) — are all included within the category of fine objects, the Purusha (the Soul) along being excepted.
ता एव सबीजः समाधिः ॥४६॥
46. These concentrations are with seed.
These do not destroy the seeds of past actions, and thus cannot give liberation, but what they bring to the Yogi is stated in the following aphorism.
निर्विचार-वैशारद्येऽध्यात्मप्रसादः ॥४७॥
47. The concentration "without discrimination" being purified, the Chitta becomes firmly fixed.
ऋतम्भरा तत्र प्रज्ञा ॥४८॥
48. The knowledge in that is called "filled with Truth".
The next aphorism will explain this.
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
49. The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
The idea is that we have to get our knowledge or ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By "people who are competent", the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the scriptures — the Vedas. According to them, the only proof of the scriptures is that they were the testimony of competent persons, yet they say the scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail. This is what is meant by the aphorism.
Realisation is real religion, all the rest is only preparation — hearing lectures, or reading books, or reasoning is merely preparing the ground; it is not religion. Intellectual assent and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with objects of the senses, so religion even can be directly perceived in a far more intense sense. The truths of religion, as God and Soul, cannot be perceived by the external senses. I cannot see God with my eyes, nor can I touch Him with my hands, and we also know that neither can we reason beyond the senses. Reason leaves us at a point quite indecisive; we may reason all our lives, as the world has been doing for thousands of years, and the result is that we find we are incompetent to prove or disprove the facts of religion. What we perceive directly we take as the basis, and upon that basis we reason. So it is obvious that reasoning has to run within these bounds of perception. It can never go beyond. The whole scope of realisation, therefore, is beyond sense-perception. The Yogis say that man can go beyond his direct sense-perception, and beyond his reason also. Man has in him the faculty, the power, of transcending his intellect even, a power which is in every being, every creature. by the practice of Yoga that power is aroused, and then man transcends the ordinary limits of reason, and directly perceives things which are beyond all reason.
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥
50. The resulting impression from this Samadhi obstructs all other impressions.
We have seen in the foregoing aphorism that the only way of attaining to that superconsciousness is by concentration, and we have also seen that what hinders the mind from concentration are the past Samskaras, impressions. All of you have observed that, when you are trying to concentrate your mind, your thoughts wander. When you are trying to think of God, that is the very time these Samskaras appear. At other times they are not so active; but when you want them not, they are sure to be there, trying their best to crowd in your mind. Why should that be so? Why should they be much more potent at the time of concentration? It is because you are repressing them, and they react with all their force. At other times they do not react. How countless these old past impressions must be, all lodged somewhere in the Chitta, ready, waiting like tigers, to jump up! These have to be suppressed that the one idea which we want may arise, to the exclusion of the others. Instead they are all struggling to come up at the same time. These are the various powers of the Samskaras in hindering concentration of the mind. So this Samadhi which has just been given is the best to be practised, on account of its power of suppressing the Samskaras. The Samskara which will be raised by this sort of concentration will be so powerful that it will hinder the action of the others, and hold them in check.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the "seedless" Samadhi.
You remember that our goal is to perceive the Soul itself. We cannot perceive the Soul, because it has got mingled up with nature, with the mind, with the body. The ignorant man thinks his body is the Soul. The learned man thinks his mind is the Soul. But both of them are mistaken. What makes the Soul get mingled up with all this? Different waves in the Chitta rise and cover the Soul; we only see a little reflection of the Soul through these waves; so, if the wave is one of anger, we see the Soul as angry; "I am angry," one says. If it is one of love, we see ourselves reflected in that wave, and say we are loving. If that wave is one of weakness, and the Soul is reflected in it, we think we are weak. These various ideas come from these impressions, these Samskaras covering the Soul. The real nature of the Soul is not perceived as long as there is one single wave in the lake of the Chitta; this real nature will never be perceived until all the waves have subsided. So, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this Samadhi or concentration is called seedless. It leaves nothing, and the Soul is manifested just as It is, in Its own glory. Then alone we know that the Soul is not a compound; It is the only eternal simple in the universe, and as such, It cannot be born, It cannot die; It is immortal, indestructible, the ever-living essence of intelligence.
## Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。