神通
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中文
1→帕坦伽利瑜伽经 2→第三章 3→神通（Vibhuti） 4→ 5→我们现在来到了阐述瑜伽神通的章节。 6→ 7→देशबन्धश्चित्तस्य धारणा ॥१॥ 8→ 9→1. 执持（Dhāranā）是将心素（Chitta）专注于某一特定对象之上。 10→ 11→执持（Dhāranā），即专注，是心素执守于某一对象——或在身内，或在身外——并维持于该状态之中。 12→ 13→तत्र प्रत्ययैकतानता ध्यानम् ॥२॥ 14→ 15→2. 于该对象上知识之流连绵不断，即为禅那（Dhyāna）。 16→ 17→心素试图专注于一个对象，执守于某一特定处所，如头顶、心脏等处；若心素成功地仅通过身体的该部位接收感觉而排除其余，此即执持；若心素能在该状态中维持一段时间，则称为禅那（冥想）。 18→ 19→तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥३॥ 20→ 21→3. 当此放下一切形相，仅映现其意义，即为三摩地（Samādhi）。 22→ 23→当冥想中形相或外在部分被舍弃时，三摩地便降临。试设我正在冥想一本书，若我已渐渐成功地将心素专注其上，仅感知内在的感觉与意义，而不借助任何形相——此禅那的状态便称为三摩地。 24→ 25→त्रयमेकत्र संयमः ॥४॥ 26→ 27→4. 此三者于一对象上同时修持，即为专制（Samyama）。 28→ 29→当一个人能将心素导向任一特定对象，并将其固守于彼，再长时间保持，同时将对象与内在部分分离——此即专制；亦即执持、禅那、三摩地依次连贯、合而为一。事物的形相已然消逝，仅其意义存留于心中。 30→ 31→तज्जयात् प्रज्ञाऽऽलोकः ॥५॥ 32→ 33→5. 由征服此，知识之光随之而来。 34→ 35→当一个人成功修成专制之后，一切神通皆归其掌控。这是瑜伽士的伟大法器。知识的对象无穷无尽，分为粗、更粗、最粗与细、更细、最细等诸层次。专制应首先施用于粗糙事物，当你开始获得关于粗糙的知识时，应循序渐进，逐步引向更精微之物。 36→ 37→तस्य भूमिषु विनियोगः ॥६॥ 38→ 39→6. 此应分阶段运用。 40→ 41→此为警示——切勿操之过急。 42→ 43→त्रयमन्तरङ्गं पूर्वेभ्यः ॥७॥ 44→ 45→7. 此三者较其前诸支更属内在。 46→ 47→在此之前，有摄感（Pratyāhāra）、调息（Prānāyāma）、体位（Āsana）、禁制（Yama）与劝制（Niyama）；它们是执持、禅那、三摩地此三者的外在部分。当一个人已达到这三者，或可获得全知与全能，但这并非解脱（Moksha）。此三者不能使心素进入无分别的不动状态，仍会留下再度获得身体的种子。只有当这些种子——如瑜伽士所言——被"煅烧"之后，才会失去继续萌生的可能。这些神通无法煅烧种子。 48→ 49→तदपि बहिरङ्गं निर्बीजस्य ॥८॥ 50→ 51→8. 但即便此三者，相较于无种三摩地，亦属外在。 52→ 53→因此，与那无种三摩地相比，即便是此三者亦属外在。我们尚未抵达真正的、最高的三摩地，仍处于较低阶段——于此，此宇宙仍如我们所见地存在，一切神通亦皆在其中。 54→ 55→व्युत्थान-निरोधसंस्कारयोरभिभव-प्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोध-परिणामः ॥९॥ 56→ 57→9. 通过抑制（Nirodha）散乱心波（Vritti）之印象，以及抑制性印象的生起，心素于该抑制刹那中持续，称为达到了抑制性变化。 58→ 59→此即是说，在这初级三摩地的状态中，心素的波动已受到控制，但尚未完全，因为若已完全，则不复有波动。若有一波动驱使心素向外奔逸，而瑜伽士试图加以控制，则控制本身也将成为一种波动。一个浪被另一个浪所制，故这并非真正的三摩地——于其中一切波浪皆息，控制本身亦是一波。然而此较低的三摩地，较之心素泡涌而出之时，已远更接近于较高三摩地。 60→ 61→तस्य प्रशान्तवाहिता संस्कारात् ॥१०॥ 62→ 63→10. 其流动因习练而趋于稳定。 64→ 65→这种对心素持续控制之流，经日复一日的修习而趋于稳定，心素由此获得恒常专注的能力。 66→ 67→सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधि-परिणामः ॥११॥ 68→ 69→11. 取一切对象之力消逝，专注于一对象之力生起，心素由此获得称为三摩地的变化。 70→ 71→心素摄取各种对象，流散于诸种事物——此乃低级状态。心素尚有一高级状态，于其中它摄取一个对象而排除其余，三摩地由此而来。 72→ 73→शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता-परिणामः ॥१२॥ 74→ 75→12. 心素一境性（Eka-agraata），是已过去之印象与当下之印象相类同之时。 76→ 77→我们如何得知心素已趋于专注？因为时间的概念将消逝。时间在不知不觉中流逝得越多，我们就越是专注。日常生活中我们看到，当我们沉浸于一本书时，全然不觉时间流逝；待我们放下书本，常常惊讶地发现数小时已悄然而过。一切时间都将趋向汇聚于当下这一刹那。因此，定义便如此给出：当过去与现在汇聚为一时，心素便称为达到了专注。 78→ 79→एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥१३॥ 80→ 81→13. 由此得以说明粗细物质及诸根器中，形相、时间与状态三种变化。 82→ 83→由心素中关于形相、时间与状态的三重变化，可说明粗细物质及诸根器中相应的变化。设有一块黄金，先被锻造成手镯，再制成耳环，此为形相之变。从时间的角度审视同一现象，即为时间之变。再者，手镯或耳环可明可暗、可厚可薄，此为状态之变。今参照第9、11、12颂，心素变化为心波（Vritti）——此乃形相之变；它流经过去、现在、未来诸时刻——此乃时间之变；印象在某一特定时段（如现在）内强度各异——此乃状态之变。前述颂文所教导的专注，旨在赋予瑜伽士对心素变化的自主掌控，唯此方能使他修成第三章第4颂所述的专制。 84→ 85→शान्तोदिताव्यपदेश्यधर्मानुपातो धर्मी ॥१४॥ 86→ 87→14. 被变化所作用者——无论过去、现在，抑或尚待显现——即为有法。 88→ 89→亦即，有法是被时间与印象（Samskāra）所作用、不断变化而持续显现的本体。 90→ 91→क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥१५॥ 92→ 93→15. 变化的序列是多重演化的原因。 94→ 95→परिणामत्रयसंयमादतीतानागतज्ञानम् ॥१६॥ 96→ 97→16. 通过对三种变化修持专制，可获得关于过去与未来的知识。 98→ 99→我们不可忘却专制的第一定义。当心素达到这样的状态——它认同于对象的内在印象而舍弃外在——且通过长期修习，这一状态被心素铭记，并能于一念之间进入，此即专制。若一个人在该状态中欲知过去与未来，须对印象中的变化修持专制（第三章第13颂）。有些正在当下发挥作用，有些已然用尽，有些正等待发挥作用。因此，通过对这些修持专制，他便能知晓过去与未来。 100→ 101→शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥ 102→ 103→17. 通过对语词、意义与知识——此三者通常相混——修持专制，可获得对一切动物鸣声之知识。 104→ 105→语词代表外在原因；意义代表经由诸根的通道传递至脑中的内在振动，将外在印象带入心素；知识则代表心素的反应，由此产生感知。此三者混杂在一起，构成我们的感觉对象。设我听到一个词；首先有外在的振动，其次是由听觉器官传至心素的内在感觉，然后心素做出反应，我便认识了这个词。我所认识的词是三者的混合——振动、感觉与反应。通常这三者不可分割；但通过修习，瑜伽士能将它们分离。当一个人达到此境，若他对任何声音修持专制，便能理解该声音所意欲表达的意义，无论它是由人还是其他动物所发出。 106→ 107→संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥ 108→ 109→18. 通过直接感知印象，（可获得）关于前世的知识。 110→ 111→我们的每一种经历都以心素（Chitta）中的一个浪涌形式来临，随后沉落，变得越来越细微，但从未消失。它以微细的形式存留其中，若我们能将此浪涌重新唤起，便成为记忆。因此，若瑜伽士能对心素中这些过去的印象修持专制，他便将开始忆念起他所有的前世。 112→ 113→प्रत्ययस्य परचित्तज्ञानम् ॥१९॥ 114→ 115→19. 通过对他人身体上的征象修持专制，可获得关于其心素的知识。 116→ 117→每个人的身体上都有特定的征象，使之区别于他人；当瑜伽士对这些征象修持专制时，便能知晓该人心素的性质。 118→ 119→न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥२०॥ 120→ 121→20. 但非其内容，因那并非该专制的对象。 122→ 123→仅凭对身体修持专制，他无法得知心素的内容。这需要两重专制——首先针对身体上的征象，其次针对心素本身。如此，瑜伽士便能知晓该心素中的一切。 124→ 125→कायरूपसंयमात्तद्ग्राह्यशक्ति-स्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥ 126→ 127→21. 通过对身体形相修持专制，阻断形相的可感知性，并将眼中的显现之力分离，瑜伽士的身体便变得不可见。 128→ 129→站在此室中央的瑜伽士，表面上可以消失。他并非真正消失，只是任何人都看不见他。形相与身体，仿佛被分离开来。须知，这只有在瑜伽士已达到专注的境界——形相与被形相所构成之物已被分离——时方能实现。尔后他对此修持专制，感知形相的能力被阻断，因为感知形相的能力源于形相与被形相所构成之物的结合。 130→ 131→एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥ 132→ 133→22. 由此，正在发出的语词及其他诸物之消隐亦得以说明。 134→ 135→सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥२३॥ 136→ 137→23. 业（Karma）有两种——即将成熟者与迟缓成熟者。通过对这二者修持专制，或借助称为凶兆的征象，瑜伽士能精确知晓其脱离身体的时刻。 138→ 139→当瑜伽士对其自身的业修持专制——对心素中正在作用的印象以及那些尚待作用的印象——他便能从那些等待发作的业中精确地得知自己的身体何时将会陨落。他知道自己将于何时死去，甚至精确到什么时辰。印度人十分重视这种关于死亡临近的认知，因为《薄伽梵歌》教导，离开之际的念头对于决定下一世具有强大的力量。 140→ 141→मैत्र्यादिषु बलानि ॥२४॥ 142→ 143→24. 通过对慈悲等（第一章第33颂）修持专制，瑜伽士在各相应品质上臻于卓越。 144→ 145→बलेषु हस्तिबलादीनि ॥२५॥ 146→ 147→25. 通过对大象等之力量修持专制，各相应之力随之而来。 148→ 149→当瑜伽士达到此专制并渴望力量时，他便对大象的力量修持专制而获得之。无穷的能量为每个人所用，只要他知道如何获取。瑜伽士已发现了获取它的法门。 150→ 151→प्रवृत्त्यालोकन्यासात् सूक्ष्म-व्यवहित-विप्रकृष्टज्ञानम् ॥२६॥ 152→ 153→26. 通过对光辉之光（第一章第36颂）修持专制，可获得关于精微、遮蔽与遥远事物的知识。 154→ 155→当瑜伽士对心中那光辉之光修持专制时，他能看见极为遥远的事物——例如发生在远处、被山岭屏障所遮蔽的事情——以及极为精微的事物。 156→ 157→भुवनज्ञानं सूर्ये संयमात् ॥२७॥ 158→ 159→27. 通过对太阳修持专制，（可获得）关于世界的知识。 160→ 161→चन्द्रे ताराव्यूहज्ञानम् ॥२८॥ 162→ 163→28. 对月亮，（可获得）关于星群的知识。 164→ 165→ध्रुवे तद्गतिज्ञानम् ॥२९॥ 166→ 167→29. 对北极星，（可获得）关于星体运行的知识。 168→ 169→नाभिचक्रे कायव्यूहज्ञानम् ॥३०॥ 170→ 171→30. 对脐轮（Chakra），（可获得）关于身体构造的知识。 172→ 173→कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥३१॥ 174→ 175→31. 对咽喉凹处，（可获得）饥渴的止息。 176→ 177→当一个人极为饥饿时，若能对咽喉凹处修持专制，饥饿便会止息。 178→ 179→कूर्मनाड्यां स्थैर्यम् ॥३२॥ 180→ 181→32. 对名为龟脉（Kurma）的神经，（可获得）身体的安定。 182→ 183→当他在修习时，身体不受扰动。 184→ 185→मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥ 186→ 187→33. 对头顶发出的光，可见悉地士（Siddha）。 188→ 189→悉地士（Siddha）是稍高于鬼灵的存在。当瑜伽士将心素专注于头顶时，便能见到这些悉地士。"悉地（Siddha）"一词在此并非指那些已获解脱的人——该词虽常作此用。 190→ 191→प्रातिभाद्वा सर्वम् ॥३४॥ 192→ 193→34. 或凭普拉提婆（Prātibha）之力，获一切知识。 194→ 195→以上这一切，对于拥有普拉提婆之力（来自清净的自发启示）的人而言，无需任何专制便可降临。当一个人升至高度的普拉提婆境界时，便拥有那伟大的光明。一切事物对他而言皆清晰显现。一切都自然而然地来到他身上，无需修持专制。 196→ 197→ह्रदये चित्त-संवित् ॥३५॥ 198→ 199→35. 在心脏，（可获得）关于心素的知识。 200→ 201→सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषाद् भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥ 202→ 203→36. 享受来自于对完全相异的神我（Purusha）与悦性（Sattva）不加辨别；由于悦性的作用是为了他者，因此对自性者（自身）修持专制可获得关于神我的知识。 204→ 205→悦性（Sattva）是自性（Prakriti）以光明与喜乐为特征的变体，其一切作用皆为神我（Purusha）而服务。当悦性从自我意识中解脱出来，并以神我的纯净智慧照耀时，便称为自性者——因为在该状态中，它超脱于一切关系，成为独立自主之存在。 206→ 207→ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥३७॥ 208→ 209→37. 由此生起属于普拉提婆的知识，以及（超自然的）听、触、见、尝、嗅。 210→ 211→ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥३८॥ 212→ 213→38. 这些是三摩地的障碍；但在世俗状态中，它们是悉地（Siddhi）。 214→ 215→对瑜伽士而言，世间享受的知识来自于神我（Purusha）与心素的结合。若他欲对此二者——自性与灵魂——乃是两种不同事物的知识修持专制，便可获得关于神我的知识。由此升起辨别力。当他获得辨别力时，便得到普拉提婆——至高天才之光。然而，这些神通是达到最高目标——纯净真我（Atman）的知识与自由——的障碍。这些，仿佛是旅途中必须遭遇之物；若瑜伽士拒绝它们，便可达到最高。若他被诱惑而去获取这些神通，其进步便告中断。 216→ 217→बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३९॥ 218→ 219→39. 当心素（Chitta）束缚之因松弛之后，瑜伽士凭借对其活动通道（诸神经）的知识，可进入他人的身体。
1→瑜伽士可以进入一具死体，使其起身行走，而他自己同时在另一个身体中运作。或者他可以进入一个活体，将那人的心素与诸根制约其中，并暂时通过那人的身体行事。这是通过瑜伽士达到对神我（Purusha）与自性（Prakriti）之辨别而实现的。若他欲进入他人的身体，他便对那个身体修持专制而进入其中，因为——如瑜伽士所教导——不仅他的灵魂是遍在的，他的心素亦然。它是宇宙心素的一个片段。然而现在，它只能通过这个身体中的神经流来运作；而当瑜伽士从这些神经流中解脱自身时，便可通过其他事物来运作。 2→ 3→उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥४०॥ 4→ 5→40. 通过征服名为上行气（Udāna）的气流，瑜伽士不会沉入水中或沼泽，他可行走于荆棘之上，并可随意离世。 6→ 7→上行气（Udana）是统治肺部及身体上部所有区域的神经气流名称，当他成为其主宰时，他的体重便变得轻盈。他不会沉入水中；他可行走于荆棘与剑刃之上，可立于火中，并可随心所欲地离开这一生命。 8→ 9→समानजयात् प्रज्वलनम् ॥४१॥ 10→ 11→41. 通过征服平行气（Samāna），他的周身被一团光焰所环绕。 12→ 13→每当他愿意，光焰便从他的身体中射出。 14→ 15→श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम् ॥४२॥ 16→ 17→42. 通过对耳与虚空（Akasha）之关系修持专制，可获得神圣的听力。 18→ 19→有虚空（以太），也有器官——耳。通过对它们修持专制，瑜伽士获得超常的听力；他能听见一切。数英里外所说或所响之物，他都能听见。 20→ 21→कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम् ॥४३॥ 22→ 23→43. 通过对虚空与身体之关系修持专制，并通过冥想而变得轻如棉絮，瑜伽士可遨游于天空。 24→ 25→虚空正是这个身体的质料；只是虚空以某种形式成为了身体。若瑜伽士对身体的这种虚空质料修持专制，它便获得虚空的轻盈，他便可于空中任意往来。另一情形亦然。 26→ 27→बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥४४॥ 28→ 29→44. 通过对体外心素之"真实变化"——称为大脱体——修持专制，光明的遮障消除。 30→ 31→心素在其愚痴中以为自己是在这个身体中运作的。若心素是遍在的，我为何要被一个神经系统所束缚，将自我仅置于一个身体之中？没有理由如此。瑜伽士希望在任何他选择的地方感受自我。在身体中没有自我意识的情况下生起的心波（Vritti），称为"真实变化"或"大脱体"。当他成功地对这些变化修持专制时，一切遮光之障皆消除，一切黑暗与无知皆消散。一切于他显现为充满知识。 32→ 33→स्थूल-स्वरूप-सूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ॥४५॥ 34→ 35→45. 通过对诸元素的粗细形相、其本质特征、德性（Guna）在其中的存在，以及其对神我经验之贡献修持专制，可获得对诸元素的征服。 36→ 37→瑜伽士对诸元素修持专制，先从粗糙的，再到更精微的状态。这种专制被某一派佛教徒更多地运用。他们取一块黏土，对其修持专制，逐渐开始看见构成它的精微质料，当他们认知了其中所有精微质料之后，便获得了对该元素的掌控力。对所有元素皆是如此。瑜伽士能征服它们全部。 38→ 39→ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च ॥४६॥ 40→ 41→46. 由此生起微小等八种神通、身体的荣耀，以及身体诸质的不可摧毁性。 42→ 43→这意味着瑜伽士已获得八种神通（悉地）。他可将自己缩小至微尘，或扩大至山岳，沉重如大地，轻盈如空气；他可抵达任何他所渴望之处，他可统御一切他所欲求之物，他可征服一切——如此等等。狮子将像羔羊一样坐于他的足前，他的一切愿望将随念而满。 44→ 45→रूप-लावण्य-बल-वज्रसंहननत्वानि कायसम्पत् ॥४७॥ 46→ 47→47. 身体的"荣耀"是美丽、色泽、力量、金刚般的坚硬。 48→ 49→身体变得不可摧毁，无物可以伤害它，无物可以毁灭它，直至瑜伽士自愿为止。"折断时间之杖，他携带身体长居于宇宙之中。"吠陀（Veda）中写道，对于那个人，再无疾病、死亡或痛苦。 50→ 51→ग्रहण-स्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ॥४८॥ 52→ 53→48. 通过对诸根的客观性与光明之力、自我意识、德性在其中的存在，以及其对神我经验之贡献修持专制，可获得对诸根的征服。 54→ 55→在感知外在对象时，诸根离开心素中的位置而趋向对象；知识随之而来。自我意识亦存在于此行为中。当瑜伽士对这些以及另外两者依次修持专制时，便征服了诸根。取你所看见或感受到的任何事物——例如一本书；首先将心素专注于它，然后专注于以书本形式存在的知识，再专注于观看这本书的自我，如此类推。通过这种修习，一切诸根皆将被征服。 56→ 57→ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४९॥ 58→ 59→49. 由此，身体获得如心素般迅捷运动之力、诸根独立于身体之力，以及征服原质（Prakriti）之力。 60→ 61→正如征服诸元素而来荣耀的身体，同样地，从征服诸根而来上述诸力。 62→ 63→सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥५०॥ 64→ 65→50. 通过对悦性（Sattva）与神我（Purusha）之间差异的辨别修持专制，可获得全能与全知。 66→ 67→当自性被征服，且神我与自性之间的差异——神我不可摧毁、纯净、完美——得以认识时，全能与全知随之而来。 68→ 69→तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥ 70→ 71→51. 通过舍弃甚至这些神通，恶之种子的彻底消灭随之而来，进而导向独存（Kaivalya）。 72→ 73→他达到了独存，获得了独立，成为自由之人。当一个人连全能与全知的理念都舍弃时，便来到对一切享受、对天界存在诸般诱惑的彻底弃绝。当瑜伽士看见了所有这些奇妙的神通并弃之不顾，他便达到了目标。这些神通究竟是什么？不过是种种显现。它们不比梦境更高。即便全能也是一个梦。它依赖于心素。只要还有心素，它便可被理解；但目标超越于心素之上。 74→ 75→स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥ 76→ 77→52. 瑜伽士不应受天界存在之诱请所迷惑或所奉承，以防恶之重返。 78→ 79→还有其他危险；诸神及其他存在前来诱惑瑜伽士。他们不希望任何人臻至完全自由。他们如我们一样嫉妒，有时甚至有过之而无不及。他们十分惧怕失去自己的位置。那些未能达到完美的瑜伽士，死后成为诸神；他们离开直路，走入某条小径，获得这些神通，然后又须再度投生。但那足够坚强以抵御这些诱惑、径直走向目标的人，便获得了自由。 80→ 81→क्षण-तत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥५३॥ 82→ 83→53. 通过对一刹那及其前后相续修持专制，可获得辨别的知识。 84→ 85→我们如何避免这一切——诸神、天界与神通？通过辨别，通过辨识善恶。因此，给出一种专制，借助它可以增强辨别之力。这就是对一刹那及其前后时间修持专制。 86→ 87→जाति-लक्षण-देशैरन्यताऽनवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः ॥५४॥ 88→ 89→54. 那些无法以种类、征象与处所加以区别的事物，也将通过上述专制而得以辨别。 90→ 91→我们所受的苦来自无知，来自对真实与非真实之间不加辨别。我们都将坏的当作好的，将梦境当作现实。灵魂是唯一的实在，而我们已忘却了它。身体是一个不真实的梦，而我们却以为我们都是身体。这种不辨别是苦的根源，由无知所致。当辨别力来临，它带来力量，唯有如此，我们才能避免关于身体、天界与诸神的种种观念。这种无知通过种类、征象与处所的分别而产生。以牛为例：牛通过种类与狗相区别。即便在牛群之中，我们如何区分一头牛与另一头？通过征象。若两个对象完全相似，若它们处于不同地点，便可加以区分。当对象如此混杂，连这些差别也无法帮助我们时，通过上述修习所获得的辨别力，将赋予我们分辨它们的能力。瑜伽士最高的哲学建立于这一事实之上：神我是纯净圆满的，是这宇宙中唯一存在的"简单体"。身体与心素皆为复合物，然而我们却时时与它们认同为一。这是那伟大的错误——那差别已然迷失。当这辨别力被获得之后，人便看见这个世界中的一切——无论精神的还是物质的——皆为复合物，因此不可能是神我。 92→ 93→तारकं सर्वविषयं सर्वथाविषयमक्रमञ्चेति विवेकजं ज्ञानम् ॥५५॥ 94→ 95→55. 救度的知识，是那种同时覆盖一切对象、以一切方式覆盖对象的辨别知识。 96→ 97→救度，因为这知识将瑜伽士渡过生死的海洋。自性（Prakriti）在其一切状态中——精微的与粗糙的——皆在此知识的掌握之中。这种知识的感知没有先后次序；它同时、一瞥之间摄取一切事物。 98→ 99→सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥५६॥ 100→ 101→56. 通过悦性（Sattva）与神我（Purusha）之间清净的平等，达到独存（Kaivalya）。 102→ 103→当灵魂认识到它在宇宙中——从诸神到最微末的原子——无所依赖，这便称为独存（Kaivalya，隔离）与完美。当这种名为悦性（智性）的清净与不净之混合被提升至与神我本身同等的纯净时，便达到此境；于是悦性仅映现神我那无条件的纯净本质。 104→ 105→## 注释
English
PATANJALI'S YOGA APHORISMS CHAPTER III POWERS
We have now come to the chapter in which the Yoga powers are described.
देशबन्धश्चित्तस्य धारणा ॥१॥
1. Dhāranā is holding the mind on to some particular object.
Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state.
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥
2. An unbroken flow of knowledge in that object is Dhyāna.
The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (meditation).
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥३॥
3. When that, giving up all forms, reflects only the meaning, it is Samādhi.
That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form — that state of Dhyana is called Samadhi.
त्रयमेकत्र संयमः ॥४॥
4. (These) three (when practised) in regard to one object is Samyama.
When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.
तज्जयात् प्रज्ञाऽऽलोकः ॥५॥
5. By the conquest of that comes light of knowledge.
When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things.
तस्य भूमिषु विनियोगः ॥६॥
6. That should be employed in stages.
This is a note of warning not to attempt to go too fast.
त्रयमन्तरङ्गं पूर्वेभ्यः ॥७॥
7. These three are more internal than those that precede.
Before these we had the Pratyāhāra, the Prānāyāma, the Āsana, the Yama and Niyama; they are external parts of the three — Dharana, Dhyana and Samadhi. When a man has attained to them, he may attain to omniscience and omnipotence, but that would not be salvation. These three would not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again. Only when the seeds are, as the Yogi says, "fried," do they lose the possibility of producing further plants. These powers cannot fry the seed.
तदपि बहिरङ्गं निर्बीजस्य ॥८॥
8. But even they are external to the seedless (Samadhi).
Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but a lower stage, in which this universe still exists as we see it, and in which are all these powers.
व्युत्थान-निरोधसंस्कारयोरभिभव-प्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोध-परिणामः ॥९॥
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
That is to say, in this first state of Samadhi the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi in which all the waves subside, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out.
तस्य प्रशान्तवाहिता संस्कारात् ॥१०॥
10. Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes steady when practised day after day, and the mind obtains the faculty of constant concentration.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधि-परिणामः ॥११॥
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one object and excludes all others, of which Samadhi is the result.
शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता-परिणामः ॥१२॥
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time passes unnoticed the more concentrated we are. In common life we see that when we are interested in a book we do not note the time at all; and when we leave the book, we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given: When the past and present come and stand in one, the mind is said to be concentrated.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥१३॥
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
By the threefold changes in the mind-stuff as to form, time and state are explained the corresponding changes in gross and subtle matter and in the organs. Suppose there is a lump of gold. It is transformed into a bracelet and again into an earring. These are changes as to form. The same phenomena looked at from the standpoint of time give us change as to time. Again, the bracelet or the earring may be bright or dull, thick or thin, and so on. This is change as to state. Now referring to the aphorisms 9, 11 and 12, the mind-stuff is changing into Vrittis — this is change as to form. That it passes through past, present and future moments of time is change as to time. That the impressions vary as to intensity within one particular period, say, present, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff, which alone will enable him to make the Samyama named in III.4.
शान्तोदिताव्यपदेश्यधर्मानुपातो धर्मी ॥१४॥
14. That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskāras, and getting changed and being manifested always.
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥१५॥
15. The succession of changes is the cause of manifold evolution.
परिणामत्रयसंयमादतीतानागतज्ञानम् ॥१६॥
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind and the mind can get into that state in a moment, that is Samyama. If a man in that state wants to know the past and future, he has to make a Samyama on the changes in the Samskaras (III.13). Some are working now at present, some have worked out, and some are waiting to work. So by making a Samyama on these he knows the past and future.
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥
17. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three, confused, make our sense-objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three — vibration, sensation, and reaction. Ordinarily these three are inseparable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal.
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥
18. By perceiving the impressions, (comes) the knowledge of past life.
Each experience that we have, comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives.
प्रत्ययस्य परचित्तज्ञानम् ॥१९॥
19. By making Samyama on the signs in another's body, knowledge of his mind comes.
Each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs he knows the nature of the mind of that person.
न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥२०॥
20. But not its contents, that not being the object of the Samyama.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
कायरूपसंयमात्तद्ग्राह्यशक्ति-स्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed.
एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥२३ ॥
23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyama on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.
मैत्र्यादिषु बलानि ॥२४॥
24. By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
बलेषु हस्तिबलादीनि ॥२५॥
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it.
प्रवृत्त्यालोकन्यासात् सूक्ष्म-व्यवहित-विप्रकृष्टज्ञानम् ॥२६॥
26. By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine.
भुवनज्ञानं सूर्ये संयमात् ॥२७॥
27. By making Samyama on the sun, (comes) the knowledge of the world.
चन्द्रे ताराव्यूहज्ञानम् ॥२८॥
28. On the moon, (comes) the knowledge of the cluster of stars.
ध्रुवे तद्गतिज्ञानम् ॥२९॥
29. On the pole-star, (comes) the knowledge of the motions of the stars.
नाभिचक्रे कायव्यूहज्ञानम् ॥३०॥
30. On the navel circle, (comes) the knowledge of the constitution of the body.
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥३१॥
31. On the hollow of the throat, (comes) cessation of hunger.
When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases.
कूर्मनाड्यां स्थैर्यम् ॥३२॥
32. On the nerve called Kurma, (comes) fixity of the body.
When he is practising, the body is not disturbed.
मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥
33. On the light emanating from the top of the head, sight of the Siddhas.
The Siddhas are beings who are a little above ghosts. When the Yogi concentrates his mind on the top of his head, he will see these Siddhas. The word Siddha does not refer to those men who have become free — a sense in which it is often used.
प्रातिभाद्वा सर्वम् ॥३४॥
34. Or by the power of Prātibha, all knowledge.
All these can come without any Samyama to the man who has the power of Pratibha (spontaneous enlightenment from purity). When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama.
ह्रदये चित्त-संवित् ॥३५॥
35. In the heart, knowledge of minds.
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषाद् भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one, because in that state it becomes independent of all relations.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥३७॥
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥३८॥
38. These are obstacles to Samadhi; but they are powers in the worldly state.
To the Yogi knowledge of the enjoyments of the world comes by the junction of the Purusha and the mind. If he wants to make Samyama on the knowledge that they are two different things, nature and soul, he gets knowledge of the Purusha. From that arises discrimination. When he has got that discrimination, he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom. These are, as it were, to be met in the way; and if the Yogi rejects them, he attains the highest. If he is tempted to acquire these, his further progress is barred.
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३९ ॥
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
The Yogi can enter a dead body and make it get up and move, even while he himself is working in another body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act through the body of that man. That is done by the Yogi coming to this discrimination of Purusha and nature. If he wants to enter another's body, he makes a Samyama on that body and enters it, because, not only is his soul omnipresent, but his mind also, as the Yogi teaches. It is one bit of the universal mind. Now, however, it can only work through the nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he can work through other things.
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥४०॥
40. By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
Udana is the name of the nerve current that governs the lungs and all the upper parts of the body, and when he is master of it, he becomes light in weight. He does not sink in water; he can walk on thorns and sword blades, and stand in fire, and can depart this life whenever he likes.
समानजयात् प्रज्वलनम् ॥४१॥
41. By the conquest of the current Samāna he is surrounded by a blaze of light.
Whenever he likes, light flashes from his body.
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम् ॥४२॥
42. By making Samyama on the relation between the ear and the Akasha comes divine hearing.
There is the Akasha, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets supernormal hearing; he hears everything. Anything spoken or sounded miles away he can hear.
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम् ॥४३॥
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
This Akasha is the material of this body; it is only Akasha in a certain form that has become the body. If the Yogi makes a Samyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go anywhere through the air. So in the other case also.
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥४४॥
44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to be full of knowledge.
स्थूल-स्वरूप-सूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ॥४५॥
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
The Yogi makes Samyama on the elements, first on the gross, and then on the finer states. This Samyama is taken up more by a sect of the Buddhists. They take a lump of clay and make Samyama on that, and gradually they begin to see the fine materials of which it is composed, and when they have known all the fine materials in it, they get power over that element. So with all the elements. The Yogi can conquer them all.
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च ॥४६॥
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be fulfilled at will.
रूप-लावण्य-बल-वज्रसंहननत्वानि कायसम्पत् ॥४७॥
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.
The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes. "Breaking the rod of time he lives in this universe with his body." In the Vedas it is written that for that man there is no more disease, death or pain.
ग्रहण-स्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ॥४८॥
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
In the perception of external objects the organs leave their place in the mind and go towards the object; this is followed by knowledge. Egoism also is present in the act. When the Yogi makes Samyama on these and the other two by gradation, he conquers the organs. Take up anything that you see or feel, a book for instance; first concentrate the mind on it, then on the knowledge that is in the form of a book, and then on the Ego that sees the book, and so on. By that practice all the organs will be conquered.
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४९॥
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Just as by the conquest of the elements comes glorified body, so from the conquest of the organs will come the above-mentioned powers.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥५०॥
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
When nature has been conquered, and the difference between the Purusha and nature realised — that the Purusha is indestructible, pure and perfect — then come omnipotence and omniscience.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
There are other dangers too; gods and other beings come to tempt the Yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those Yogis who do not reach perfection die and become gods; leaving the direct road they go into one of the side streets, and get these powers. Then, again, they have to be born. But he who is strong enough to withstand these temptations and go straight to the goal, becomes free.
क्षण-तत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥५३॥
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
How are we to avoid all these things, these Devas, and heavens, and powers? By discrimination, by knowing good from evil. Therefore a Samyama is given by which the power of discrimination can be strengthened. This is by making a Samyama on a particle of time, and the time preceding and following it.
जाति-लक्षण-देशैरन्यताऽनवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः ॥५४॥
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and gods. This ignorance arises through differentiating by species, sign, and place. For instance, take a cow. The cow is differentiated from the dog by species. Even with the cows alone how do we make the distinction between one cow and another? By signs. If two objects are exactly similar, they can be distinguished if they are in different places. When objects are so mixed up that even these differentiae will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact, that the Purusha is pure and perfect, and is the only "simple" that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them. This is the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusha.
तारकं सर्वविषयं सर्वथाविषयमक्रमञ्चेति विवेकजं ज्ञानम् ॥५५॥
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥५६॥
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of purity and impurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of purity, which is the Purusha.
## Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。