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1→帕坦伽利瑜伽经 2→第四章 3→独存（Kaivalya） 4→ 5→जन्मौषधि-मन्त्र-तपः-समाधिजाः सिद्धयः ॥१॥ 6→ 7→1. 悉地（Siddhi，神通）由出生、化学方法、语词力量、苦行或专注而获得。 8→ 9→有时一个人出生便具有悉地——当然，那些是他在前世所修得的。这一次他降生，仿佛是为了享受其果报。据说数论（Sankhya）哲学的伟大始祖迦毗罗（Kapila）是一位天生的悉地者（Siddha），字面意思是一个已达到圆满的人。 10→ 11→瑜伽士们宣称这些神通可以通过化学方法获得。诸位都知道，化学最初是作为炼金术开始的；人们去寻找哲人石和长生不老药等等。在印度有一派称为"罗萨雅那"（Rāsāyana）的人。他们的理念是：理想、知识、灵性与宗教固然都是正当的，但身体是达到所有这一切的唯一工具。若身体时时走到尽头，将需要更多的时间才能达到目标。例如，一个人想修习瑜伽，或想变得有灵性。在他进展很远之前，他死了。然后他取得另一个身体重新开始，然后又死，如此下去。这样在死亡与再生中将浪费大量时间。若身体能变得强健完美，摆脱生死，我们便能拥有更多时间变得有灵性。因此，这些罗萨雅那人说，首先使身体极为强健。他们宣称这个身体可以变得不朽。他们的理念是：若心素制造身体，且若每个心素只是通向无限能量的一个出口，则每个出口从外部获取任何量的力量应无限制。为何我们不可能永远保有我们的身体？我们必须制造我们所曾有的一切身体。一旦这个身体死去，我们将不得不制造另一个。若我们能这样做，为何不能就在当下，不必离开现有的身体，仅仅持续地改变它？这理论是完全正确的。若我们死后还能活着并制造其他身体，为何在此处，不必完全解体现有身体而拥有制造身体的能力却是不可能的呢——只需不断地改变它？他们还认为在汞与硫磺中隐藏着最奇妙的力量，通过对这些物质的某些炼制，一个人可以随意保存身体。另有人相信某些药物可以带来神通，如空中飞翔。当今许多最奇妙的药物我们要归功于罗萨雅那人，尤其是金属在医学中的运用。某些派系的瑜伽士宣称他们的许多主要导师至今仍居于旧有的身体之中。胜王瑜伽的伟大权威帕坦伽利（Patanjali）并不否认这一点。 12→ 13→语词的力量。有某些神圣的词语，称为曼陀罗（Mantra），当在适当的条件下持诵时，具有产生这些超凡力量的能力。我们日夜生活在如此大量的奇迹之中，以至于对它们浑然不觉。人的力量——语词的力量与心素的力量——是无限的。 14→ 15→苦行。你会发现在每一种宗教中都有苦行与禁欲的修习。在这些宗教观念中，印度人总是走向极端。你将会看见有人将双手举起，终其一生，直至双手枯萎死去。有人日夜站立，直至双足肿胀；若他们还活着，双腿在这个姿势中变得如此僵硬，再也无法弯曲，只能终生站立。我曾见过一个人以这种方式举着双手，我问他最初这样做时有何感受。他说那是极为痛苦的折磨，他不得不走进河中将自己浸入水中，这才稍稍缓解了一时的痛苦。一个月后他就不再感到太多痛苦了。通过这样的修习，可以获得神通（悉地）。 16→ 17→专注。专注即是三摩地（Samādhi），这才是正宗的瑜伽；这是这门学问的主要主题，是最高的方法。前述诸法不过是次要的，我们不可能通过它们达到最高境界。三摩地是我们借以获得一切——无论精神的、道德的还是灵性的——之方法。 18→ 19→जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥ 20→ 21→2. 变化为另一物种，是由自性（Prakriti）的充实而来。 22→ 23→帕坦伽利已提出了这些神通来自出生、化学方法或苦行的命题。他还承认这个身体可以被保存任意长的时间。现在他继续阐明身体变化为另一物种的原因。他说这是通过自性的充实而完成的，他在下一颂中加以说明。 24→ 25→निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥ 26→ 27→3. 善行与恶行并非自性变化的直接原因，而是作为自性演化之障碍的清除者而发挥作用：如同农夫清除水流之障碍，水便自行依其本性流淌。 28→ 29→用于灌溉田地的水已在沟渠之中，只是被闸门关闭着。农夫打开这些闸门， 30→水便借由万有引力定律自行流入。同样地，一切进步与力量已在每个人之中；圆满是人的本性，只是被封闭起来，阻碍了其正当的运行。若有人能移除那道栅栏，自性便奔涌而入。于是那个人获得了本就属于他的神通。那些我们称之为邪恶的人，一旦栅栏被打破、自性奔涌而入，便成为圣人。正是自性在驱动我们走向圆满，她最终将把每个人都带至那里。所有这些修习与奋斗以求变得有宗教精神，不过是消极的工作——移除栅栏，向那圆满敞开大门，而那圆满是我们与生俱来的权利，是我们的本性。 31→ 32→今日，古代瑜伽士的演化论将在现代研究的光照下得到更好的理解。然而瑜伽士的理论是更好的解释。现代人所提出的两种演化原因，即性选择与适者生存，是不够充分的。设想人类知识已进步到足以消除竞争——无论是在获取物质生存资料的功能上，还是在获取配偶方面。那么，依现代人，人类的进步将停止，种族将灭亡。这一理论的结果，是为每一个压迫者提供了一个平息良心的论据。确实不乏这样的人——他们以哲学家自居，想要消灭一切邪恶与无能的人（当然，他们自己是能力的唯一判断者），从而保存人类！但伟大的古代演化论者帕坦伽利宣称，演化的真正秘密是已在每个存在中的圆满的显现；这圆满被障碍所阻，而其后无限的潮流正在奋力表达自身。这些奋斗与竞争不过是我们无知的结果，因为我们不知道开门放水的正确方法。其后这无限的潮流必然自我表达；它是一切显现的原因。 33→ 34→生存竞争或性满足的竞争，都不过是短暂的、不必要的、外在的效应，由无知所致。即便一切竞争皆告终止，其后这完美的自性也将使我们前进，直至每个人都臻于完美。因此，没有理由相信竞争对于进步是必要的。在动物中，人被压制着，但一旦大门打开，人便奔涌而出。同样地，在人之中，潜藏着神，被无知的锁链封闭着。当知识打破这些锁链，神便显现出来。 34→ 36→निर्माणचित्तान्यस्मितामात्रात् ॥४॥ 37→ 38→4. 从纯粹的自我意识（Asmitā）单独产生所造之心素。 39→ 40→业力论的理论是：我们因善恶行为而受苦，而全部哲学的范围是达到人的荣耀。一切圣典都歌颂人的荣耀，歌颂灵魂，然而同时又宣讲业力（Karma）。一种善行带来如此这般的结果，一种恶行带来如彼的结果；但若灵魂能被善行或恶行所作用，灵魂便毫无价值可言。恶行为神我（Purusha）本性的显现设置障碍；善行移除障碍，神我的荣耀便得以显现。神我本身从不改变。你所做的任何事情都不会摧毁你自己的荣耀、你自己的本性，因为灵魂不能被任何事物所作用，只是一块面纱被展开于它面前，遮蔽了其圆满。 41→ 42→为了迅速耗尽其业力（Karma），瑜伽士们创造了"身体群"（Kāya-vyuha），以便在其中将业力消尽。为了所有这些身体，他们从自我意识中创造心素。这些称为"所造之心素"，以区别于他们的本来心素。 43→ 44→प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥ 45→ 46→5. 尽管诸所造心素的活动各有差异，唯一的本来心素是它们全部的主宰。 47→ 48→这些在不同身体中行事的不同心素，称为所造心素，其身体称为所造身体——亦即，被制造出来的身体与心素。物质与心素犹如两个取之不竭的仓库。当你成为瑜伽士，你便学会了掌控它们的秘密。这本来一直是你的，只是你忘记了它。当你成为瑜伽士，你便忆起了它。然后你可以用它做任何事情，以任何你喜欢的方式操控它。所造心素的制造材料，正是用于宏观宇宙的那同一质料。并非心素是一物而物质是另一物，它们是同一事物的不同面向。自我意识（Asmitā）是那质料，是这些瑜伽士所造心素与所造身体的精微存在状态。因此，当瑜伽士发现了这些自然能量的秘密，便可用称为自我意识的物质制造任何数量的身体或心素。 49→ 50→तत्र ध्यानजमनाशयम् ॥६॥ 51→ 52→6. 在各种心素之中，由三摩地（Samadhi）所获得的心素是无欲求的。 53→ 54→在我们所见各人之中的各种心素里，唯有那达到了三摩地——完全专注——的心素才是最高的。通过药物、语词或苦行而获得某些神通的人，仍有欲望；而唯有通过专注达到三摩地的人，才能从一切欲望中彻底解脱。 55→ 56→कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् ॥७॥ 56→ 58→7. 对瑜伽士而言，业既非白亦非黑；对其他人而言，业分三种——黑、白与混合。 59→ 60→当瑜伽士达到圆满时，其行为以及那些行为所产生的业力，不会束缚他，因为他并非出于欲望而行。他只是继续工作；他为行善而工作，他也行善，但并不挂念结果，而结果也不会来到他身上。但对于尚未达到最高状态的普通人，业有三种：黑（恶行）、白（善行）与混合。 60→ 62→ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ॥८॥ 63→ 64→8. 从这三种业中，在每种状态中，仅那些（符合）该状态的欲望得以显现。（其余则暂时潜藏。） 65→ 66→设我已造了三种业——善、恶与混合——设我死后成为天国中的神。神之身中的欲望与人之身中的欲望并不相同；神的身体既不饮食。那么，我过去未消耗的、产生饮食欲望的业力将如何？当我成为神时，那些业力将去向何处？答案是，欲望只能在适当的环境中显现自身。只有那些环境适合的欲望才会显现；其余的则储存起来。在这一生中，我们有许多神性的欲望、人性的欲望、动物性的欲望。若我获得神的身体，只有善的欲望会升起，因为对它们来说环境是适宜的。若我获得动物的身体，只有动物性的欲望会升起，善的欲望将等待。这说明了什么？通过环境的方式，我们甚至可以遏制这些欲望。只有那些适合且契合于环境的业力才会显现出来。这表明，环境的力量是甚至掌控业力本身的伟大制约。 67→ 68→जाति-देश-काल-व्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥९॥ 69→ 70→9. 欲望具有连续性，即便被物种、空间与时间所间隔，因为记忆与印象（Samskāra）具有同一性。 71→ 72→经历变得精微便成为印象；印象被重新激活便成为记忆。此处的"记忆"涵盖了无意识地协调过去经历（已化为印象）与当下有意识行动的过程。在每个身体中，只有在类似身体中所获得的一组印象才成为该身体中行动的原因。不同身体的经历则处于潜藏状态。每个身体仿佛是该物种一系列身体的后裔；因此，欲望的连续性不会被打断。 73→ 74→तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥ 75→ 76→10. 由于对幸福的渴望是永恒的，欲望是无始的。 77→ 78→一切经历都以对幸福的渴望为先导。经历没有开始，因为每一个新的经历都建立在过去经历所生成的倾向之上；因此，欲望是无始的。 79→ 80→हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः ॥११॥ 81→ 82→11. 由因、果、支持与对象共同维系，在这些缺席之时，欲望亦随之缺席。 83→ 84→欲望由因果所维系；若一个欲望已被激起，它不会在产生其效果之前消亡。再者，心素是那伟大的仓库，是一切已化为印象（Samskāra）形式的过去欲望的支撑；直至它们自身发挥完作用，它们才不会消亡。此外，只要诸根接受外在对象，新的欲望便将升起。若能消除欲望的因、果、支撑与对象，欲望才能消失。 85→ 86→अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥१२॥ 87→ 88→12. 过去与未来以其本有的性质而存在，诸法的方式有所不同。 89→ 90→其理念是，存在从不从非存在中产生。过去与未来，虽不以显现形式存在，却以精微的形式而存在。 91→ 92→ते व्यक्त-सूक्ष्मा गुणात्मानः ॥१३॥ 93→ 94→13. 它们是显现的或精微的，具有德性（Guna）的本质。 95→ 96→德性是悦性（Sattva）、变性（Rajas）与惰性（Tamas）三种物质，其粗糙状态是可感知的宇宙。过去与未来从这些德性不同的显现模式中升起。 97→ 98→परिणामैकत्वाद्वस्तुतत्त्वम् ॥१४॥ 98→ 100→14. 事物的统一性来自变化的统一性。 101→ 102→尽管有三种物质，但它们的变化是协调的，因此一切对象都具有其统一性。 103→ 104→वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥ 105→ 106→15. 由于感知与欲望对同一对象有所差异，心素与对象属于不同的本质。 107→ 108→也就是说，存在着一个独立于我们心素之外的客观世界。这是对佛教唯心论的驳斥。由于不同的人以不同的方式看待同一事物，它不可能仅是某个特定个人的想象。 109→ 110→तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥१६॥ 111→ 112→16. 事物对心素的已知或未知，取决于它们给予心素的着色。 113→ 114→सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१७॥ 115→ 116→17. 心素（Chitta）的诸种变化（Vritti）始终被认知，因为心素之主——神我（Purusha）——是不变的。
1→这一切理论的要旨在于：宇宙既是精神的，也是物质的。这二者都处于持续流变的状态之中。这本书是什么？它是分子的组合，处于持续的变化中。一批分子正在离去，另一批正在进入；这是一个漩涡，但是什么造就了其统一性？是什么使它仍是同一本书？这些变化是有节奏的；它们和谐有序地向我的心素发送印象，这些印象被拼合在一起，形成一幅连续的图景，尽管各部分在持续变化之中。心素本身也在持续变化。心素与身体犹如同一物质中的两个层次，以不同的速度运动。相对而言，一个较慢，另一个较快，我们因此能够区分这两种运动。譬如，一列火车在运动，一辆马车沿其旁行驶。在一定程度上，我们可以感知两者的运动。但还需要另外的某物。运动只有在存在某个不运动的事物时才能被感知。但当两三件事物在相互运动时，我们首先感知运动较快者，然后是较慢者。心素如何感知呢？它也在流变之中。因此需要另一种运动更缓慢的事物，然后你必须达到某个运动更加迟缓的事物，如此往下，你将无有穷尽。因此，逻辑迫使你在某处停下。你必须通过认识某个永不改变的事物来完成这个序列。在这永无止境的运动链条之后，是神我（Purusha）——那不变的、无色的、纯净的。所有这些印象不过是映现于其上，犹如魔灯将影像投射于幕布，而丝毫不玷污它。 2→ 3→न तत् स्वाभासं दृश्यत्वात् ॥१८॥ 4→ 5→18. 心素并非自明的，因为它是被觉知的对象。 6→ 7→自然界中处处显现出巨大的力量，但它并非自明的，并非本质上有智能的。唯有神我（Purusha）是自明的，并将其光明赋予一切事物。正是神我的力量，渗透流布于一切物质与力量之中。 8→ 9→एकसमये चोभयानवधारणम् ॥१९॥ 10→ 11→19. 源于其无法同时认知两者。 12→ 13→若心素是自明的，它应能同时认知自身与其对象，然而它不能。当它认知对象时，它无法反观自身。因此，神我是自明的，而心素则不然。 14→ 15→चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च ॥२०॥ 16→ 17→20. 若假设另一认知心素，这样的假设将无有穷尽，且将导致记忆的混乱。 18→ 19→假设另有一个心素认知这普通的心素，那么就必须有另一个认知前者，如此便无有穷尽。这将导致记忆的混乱，便没有记忆的仓库。 20→ 21→चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धि-संवेदनम् ॥२१॥ 22→ 23→21. 知识之本质（神我）不变，当心素取其形相时，便成为有知觉的。 24→ 25→帕坦伽利说此，是为了更清晰地说明知识并非神我的属性。当心素接近神我时，神我便仿佛被映现于心素之上，心素暂时变得有知觉，仿佛它自身就是神我。 26→ 27→द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२२॥ 28→ 29→22. 被能见者与所见者所着色的心素，能够理解一切。 30→ 31→在心素的一面，外在世界——所见者——被映现其上；在另一面，能见者被映现其上。由此，一切知识的力量降临于心素之中。 32→ 33→तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ॥२३॥ 34→ 35→23. 心素尽管被无数欲望所变化纷纭，却为另一者（神我）而行动，因为它以组合的方式运作。 36→ 37→心素是各种事物的复合，因此它无法为自身而工作。世界上一切是复合物的事物，其组合都有某个目标——某个第三者，这组合正是为它而进行的。因此，心素的这一组合是为神我而服务的。 38→ 39→विशेषदर्शिन आत्मभाव-भावनाविनिवृत्तिः ॥२४॥ 40→ 41→24. 对于具有辨别力者，将心素视为真我（Atman）的感知止息。 42→ 43→通过辨别，瑜伽士认识到神我（Purusha）并非心素。 44→ 45→तदा विवेकनिम्नं कैवल्यप्राग्भावं चित्तम् ॥२५॥ 46→ 47→25. 尔后，趋向辨别的心素进入独存（Kaivalya）的前行状态。 48→ 49→如此，瑜伽的修习导向辨别之力，导向明见的清澈。面纱从眼前落下，我们如实见到事物。我们发现，自性是一种复合物，正在为神我——那内在端坐的王者、目击者——展示种种全景；自性并非主宰，自性的一切组合不过是为了向神我展示这些现象。当辨别通过长期修习而降临时，恐惧止息，心素达于独存。 50→ 51→तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२६॥ 52→ 53→26. 那些作为障碍而升起的念头，来自于印象（Samskāra）。 54→ 55→一切那些升起的种种理念——使我们相信我们需要外在事物来使我们快乐——都是对那圆满的障碍。神我（Purusha）就其本性而言是喜乐与福祉。然而那知识被过去的印象所遮蔽。这些印象必须自行发挥完毕。 56→ 57→हानमेषां क्लेशवदुक्तम् ॥२७॥ 58→ 59→27. 对这些的消除，与前述（第二章第10颂）所说无知、自我意识等的消除方式相同。 60→ 61→प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥२८॥ 62→ 63→28. 即便在达到对诸本质正确辨别知识之时，若他放弃其果报，则完全辨别之结果，将有称为"法云"的三摩地降临于他。 64→ 65→当瑜伽士达到这种辨别时，上一章所述的一切神通皆来到他身上，但真正的瑜伽士将它们全部拒绝。降临于他的是一种特殊的知识，一种特别的光明，称为"法云"（Dharma-megha）——德行之云。历史所记载的世界所有伟大先知皆拥有此境。他们已在自身内部发现了知识的全部基础。对他们而言，真理已成为真实。宁静与沉稳，以及完全的纯净，成为他们的本性——在他们放弃神通的虚荣之后。 66→ 67→ततः क्लेशकर्मनिवृत्तिः ॥२९॥ 68→ 69→29. 由此而来，是苦与业力的止息。 70→ 71→当那德行之云降临时，便再无跌落之虞，无物能将瑜伽士拖曳而下。对他而言，诸恶不再存在。诸苦亦然。 72→ 73→तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयमल्पम् ॥३०॥ 74→ 75→30. 知识，摆脱了遮障与杂染而趋于无限，可知者变得渺小。 76→ 77→知识本身在那里；其遮障已然消除。一部佛教经典将"佛"（这是一种状态的名称）定义为无限的知识，无限如虚空。耶稣达到那一境界而成为基督。你们所有人都将达到那种状态。知识趋于无限，可知者变得渺小。整个宇宙连同其一切知识对象，在神我（Purusha）面前归于虚无。普通人认为自己非常渺小，因为对他而言，可知者似乎是无限的。 78→ 79→ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥३१॥ 80→ 81→31. 于是，诸德性（Guna）的依次变化——它们已达成其目的——永远终止。 82→ 83→于是，这些将物种变化为另一物种的种种德性变化，永远止息。 84→ 85→क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ॥३२॥ 86→ 87→32. 与刹那相关联而存在的变化，在（一系列的）另一端被感知，即为序列。 88→ 89→帕坦伽利在此定义了"序列"一词——那些与刹那相关联而存在的变化。当我思考时，许多刹那流逝，每一刹那都有一次理念的变化，但我只在一系列的末端感知这些变化。这称为序列；然而对于已证得遍在性的心素而言，序列不复存在。对它而言，一切皆已成为当下；对它而言，唯当下存在，过去与未来皆已消逝。时间被掌控，一切知识在一刹那之间皆在其中。一切皆如闪光般被认知。 90→ 91→पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तेरिति ॥३३॥ 92→ 93→33. 诸德性以逆序归还——毫无为神我行动之动机——即为独存（Kaivalya）；或者说，这是纯觉之力安住于其本性之中。 94→ 95→自性的任务已然完成——我们慈爱的养母自性所赋予自身的这项无私的任务。她温柔地握住那迷途的灵魂之手，仿佛引领他历经宇宙中的一切经历、一切显现，引领他穿越各种身体愈升愈高，直至他失去的荣耀重新归来，他忆起了自己的本性。尔后，这慈爱的母亲循着她来时的路归去，为那些同样在生命无垠旷野中迷失了道路的其他人。她如此运作着，无始无终。如此，穿越苦与乐，穿越善与恶，灵魂无尽的长河正流入圆满之洋、自我证悟之洋。 96→ 97→荣耀归于那些已证悟其自性者。愿他们的祝福降临于我们所有人！ 98→ 99→## 注释
English
PATANJALI'S YOGA APHORISMS CHAPTER IV INDEPENDENCE
जन्मौषधि-मन्त्र-तपः-समाधिजाः सिद्धयः ॥१॥
1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Sankhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.
The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rāsāyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practise Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it is possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, to produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man's power, the power of words and the power of mind.
Mortification. You find that in every religion mortifications and asceticisms have been practised. In these religious conceptions the Hindus always go to the extremes. You will find men with their hands up all their lives, until their hands wither and die. Men keep standing, day and night, until their feet swell, and if they live, the legs become so stiff in this position that they can no more bend them, but have to stand all their lives. I once saw a man who had kept his hands raised in this way, and I asked him how it felt when he did it first. He said it was awful torture. It was such torture that he had to go to a river and put himself in water, and that allayed the pain for a little while. After a month he did not suffer much. Through such practices powers (Siddhis) can be attained.
Concentration. Concentration is Samādhi, and that is Yoga proper; that is the principal theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥
2. The change into another species is by the filling in of nature.
Patanjali has advanced the proposition that these powers come by birth, sometimes by chemical means, or through mortification. He also admits that this body can be kept for any length of time. Now he goes on to state what is the cause of the change of the body into another species. He says this is done by the filling in of nature, which he explains in the next aphorism.
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥
3. Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
The water for irrigation of fields is already in the canal, only shut in by gates. The farmer opens these gates, and the water flows in by itself, by the law of gravitation. So all progress and power are already in every man; perfection is man's nature, only it is barred in and prevented from taking its proper course. If anyone can take the bar off, in rushes nature. Then the man attains the powers which are his already. Those we call wicked become saints, as soon as the bar is broken and nature rushes in. It is nature that is driving us towards perfection, and eventually she will bring everyone there. All these practices and struggles to become religious are only negative work, to take off the bars, and open the doors to that perfection which is our birthright, our nature.
Today the evolution theory of the ancient Yogis will be better understood in the light of modern research. And yet the theory of the Yogis is a better explanation. The two causes of evolution advanced by the moderns, viz. sexual selection and survival of the fittest, are inadequate. Suppose human knowledge to have advanced so much as to eliminate competition, both from the function of acquiring physical sustenance and of acquiring a mate. Then, according to the moderns, human progress will stop and the race will die. The result of this theory is to furnish every oppressor with an argument to calm the qualms of conscience. Men are not lacking, who, posing as philosophers, want to kill out all wicked and incompetent persons (they are, of course, the only judges of competency) and thus preserve the human race! But the great ancient evolutionist, Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred and the infinite tide behind is struggling to express itself. These struggles and competitions are but the results of our ignorance, because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself; it is the cause of all manifestation.
Competitions for life or sex-gratification are only momentary, unnecessary, extraneous effects, caused by ignorance. Even when all competition has ceased, this perfect nature behind will make us go forward until everyone has become perfect. Therefore there is no reason to believe that competition is necessary to progress. In the animal the man was suppressed, but as soon as the door was opened, out rushed man. So in man there is the potential god, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the god becomes manifest.
निर्माणचित्तान्यस्मितामात्रात् ॥४॥
4. From egoism alone proceed the created minds.
The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
With a view to exhausting their Karma quickly, Yogis create Kāya-vyuha, or groups of bodies, in which to work it out. For all these bodies they create minds from egoism. These are called "created minds", in contradistinction to their original minds.
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥
5. Though the activities of the different created minds are various, the one original mind is the controller of them all.
These different minds, which act in these different bodies are called made-minds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you become a Yogi, you learn the secret of their control. It was yours all the time, but you had forgotten it. When you become a Yogi, you recollect it. Then you can do anything with it, manipulate it in every way you like. The material out of which a manufactured mind is created is the very same material which is used for the macrocosm. It is not that mind is one thing and matter another, they are different aspects of the same thing. Asmitā, egoism, is the material, the fine state of existence out of which these made-minds and made-bodies of the Yogi are manufactured. Therefore, when the Yogi has found the secret of these energies of nature, he can manufacture any number of bodies or minds out of the substance known as egoism.
तत्र ध्यानजमनाशयम् ॥६॥
6. Among the various Chittas, that which is attained by Samadhi is desireless.
Among all the various minds that we see in various men, only that mind which has attained to Samadhi, perfect concentration, is the highest. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to Samadhi through concentration is alone free from all desires.
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् ॥७॥
7. Works are neither black nor white for the Yogis; for others they are threefold — black, white, and mixed.
When the Yogi has attained perfection, his actions, and the Karma produced by those actions, do not bind him, because he did not desire them. He just works on; he works to do good, and he does good, but does not care for the result, and it will not come to him. But, for ordinary men, who have not attained to the highest state, works are of three kinds, black (evil actions), white (good actions), and mixed.
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ॥८॥
8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
Suppose I have made the three kinds of Karma, good, bad, and mixed, and suppose I die and become a god in heaven. The desires in a god body are not the same as the desires in a human body; the god body neither eats nor drinks. What becomes of my past unworked Karmas which produce as their effect the desire to eat and drink? Where would these Karmas go when I become a god? The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the good desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the good desires will wait. What does this show? That by means of environment we can check these desires. Only that Karma which is suited to and fitted for the environments will come out. This shows that the power of environment is the great check to control even Karma itself.
जाति-देश-काल-व्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥९॥
9. There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
Experiences becoming fine become impressions; impressions revivified become memory. The word memory here includes unconscious co-ordination of past experiences, reduced to impressions, with present conscious action. In each body, the group of impressions acquired in a similar body only becomes the cause of action in that body. The experiences of a dissimilar body are held in abeyance. Each body acts as if it were a descendant of a series of bodies of that species only; thus, consecutiveness of desires is not to be broken.
तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥
10. Thirst for happiness being eternal, desires are without beginning.
All experience is preceded by desire for happiness. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning.
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः ॥११॥
11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.
Desires are held together by cause and effect; if a desire has been raised, it does not die without producing its effect. Then, again, the mind-stuff is the great storehouse, the support of all past desires reduced to Samskāra form; until they have worked themselves out, they will not die. Moreover, so long as the senses receive the external objects, fresh desires will arise. If it be possible to get rid of the cause, effect, support, and objects of desire, then alone it will vanish.
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥१२॥
12. The past and future exist in their own nature, qualities having different ways.
The idea is that existence never comes out of non-existence. The past and future, though not existing in a manifested form, yet exist in a fine form.
ते व्यक्त-सूक्ष्मा गुणात्मानः ॥१३॥
13. They are manifested or fine, being of the nature of the Gunas.
The Gunas are the three substances, Sattva, Rajas, and Tamas, whose gross state is the sensible universe. Past and future arise from the different modes of manifestation of these Gunas.
परिणामैकत्वाद्वस्तुतत्त्वम् ॥१४॥
14. The unity in things is from the unity in changes.
Though there are three substances, their changes being co-ordinated, all objects have their unity.
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥
15. Since perception and desire vary with regard to the same object, mind and object are of different nature.
That is, there is an objective world independent of our minds. This is a refutation of Buddhistic Idealism. Since different people look at the same thing differently, it cannot be a mere imagination of any particular individual.
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥१६॥
16. Things are known or unknown to the mind, being dependent on the colouring which they give to the mind.
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१७॥
17. The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
The whole gist of this theory is that the universe is both mental and material. Both of these are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although the parts are continuously changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is in motion, and a carriage is moving alongside it. It is possible to find the motion of both these to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never-ending chain of motion is the Purusha, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as a magic lantern throws images upon a screen, without in any way tarnishing it.
न तत् स्वाभासं दृश्यत्वात् ॥१८॥
18. The mind is not self-luminous, being an object.
Tremendous power is manifested everywhere in nature, but it is not self-luminous, not essentially intelligent. The Purusha alone is self-luminous, and gives its light to everything. It is the power of the Purusha that is percolating through all matter and force.
एकसमये चोभयानवधारणम् ॥१९॥
19. From its being unable to cognise both at the same time.
If the mind were self-luminous it would be able to cognise itself and its objects at the same time, which it cannot. When it cognises the object, it cannot reflect on itself. Therefore the Purusha is self-luminous, and the mind is not.
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च ॥२०॥
20. Another cognising mind being assumed, there will be no end to such assumptions, and confusion of memory will be the result.
Let us suppose there is another mind which cognises the ordinary mind, then there will have to be still another to cognise the former, and so there will be no end to it. It will result in confusion of memory, there will be no storehouse of memory.
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धि-संवेदनम् ॥२१॥
21. The essence of knowledge (the Purusha) being unchangeable, when the mind takes its form, it becomes conscious.
Patanjali says this to make it more clear that knowledge is not a quality of the Purusha. When the mind comes near the Purusha it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusha.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२२॥
22. Coloured by the seer and the seen the mind is able to understand everything.
On one side of the mind the external world, the seen, is being reflected, and on the other, the seer is being reflected. Thus comes the power of all knowledge to the mind.
तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ॥२३॥
23. The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
The mind is a compound of various things and therefore it cannot work for itself. Everything that is a combination in this world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the Purusha.
विशेषदर्शिन आत्मभाव-भावनाविनिवृत्तिः ॥२४॥
24. For the discriminating, the perception of the mind as Atman ceases.
Through discrimination the Yogi knows that the Purusha is not mind.
तदा विवेकनिम्नं कैवल्यप्राग्भावं चित्तम् ॥२५॥
25. Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation).
Thus the practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. We find that nature is a compound, and is showing the panorama for the Purusha, who is the witness; that nature is not the Lord, that all the combinations of nature are simply for the sake of showing these phenomena to the Purusha, the enthroned king within. When discrimination comes by long practice, fear ceases, and the mind attains isolation.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२६॥
26. The thoughts that arise as obstructions to that are from impressions.
All the various ideas that arise, making us believe that we require something external to make us happy, are obstructions to that perfection. The Purusha is happiness and blessedness by its own nature. But that knowledge is covered over by past impressions. These impressions have to work themselves out.
हानमेषां क्लेशवदुक्तम् ॥२७॥
27. Their destruction is in the same manner as of ignorance, egoism, etc., as said before (II.10).
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥२८॥
28. Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect discrimination, the Samadhi called the cloud of virtue.
When the Yogi has attained to this discrimination, all the powers mentioned in the last chapter come to him, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light, called the Dharma-megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up the vanities of powers.
ततः क्लेशकर्मनिवृत्तिः ॥२९॥
29. From that comes cessation of pain and works.
When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains.
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयमल्पम् ॥३०॥
30. The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures defines what is meant by the Buddha (which is the name of a state) as infinite knowledge, infinite as the sky. Jesus attained to that and became the Christ. All of you will attain to that state. Knowledge becoming infinite, the knowable becomes small. The whole universe, with all its objects of knowledge, becomes as nothing before the Purusha. The ordinary man thinks himself very small, because to him the knowable seems to be infinite.
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥३१॥
31. Then are finished the successive transformations of the qualities, they having attained the end.
Then all these various transformations of the qualities, which change from species to species, cease for ever.
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ॥३२॥
32. The changes that exist in relation to moments and which are perceived at the other end (at the end of a series) are succession.
Patanjali here defines the word succession, the changes that exist in relation to moments. While I think, many moments pass, and with each moment there is a change of idea, but I only perceive these changes at the end of a series. This is called succession, but for the mind that has realised omnipresence there is no succession. Everything has become present for it; to it the present alone exists, the past and future are lost. Time stands controlled, all knowledge is there in one second. Everything is known like a flash.
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तेरिति ॥३३॥
33. The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
Nature's task is done, this unselfish task which our sweet nurse, nature, had imposed upon herself. She gently took the self-forgetting soul by the hand, as it were, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his lost glory came back, and he remembered his own nature. Then the kind mother went back the same way she came, for others who also have lost their way in the trackless desert of life. And thus is she working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self-realisation.
Glory unto those who have realised their own nature. May their blessing be on us all!
## Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。