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05 - Book Two, Sutras 1-27 - The Yoga Sutras of Patanjali · Philosophy and Faith

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  Speaker 1: Book two Sutras one to twenty seven Sutra one. The
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  Speaker 1: practices which make for union with the soul are fervent aspiration,
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  Speaker 1: spiritual reading, and complete obedience to the Master. The word
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  Speaker 1: which I have rendered fervent aspiration, means primarily fire, and
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  Speaker 1: in the Eastern teaching it means the fire which gives
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  Speaker 1: life and light, and at the same time the fire
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  Speaker 1: which purifies. We have therefore as our first practice, as
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  Speaker 1: the first of the means of spiritual growth, that fiery
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  Speaker 1: quality of the will, which enkindles and illumines, and at
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  Speaker 1: the same time the steady practice of purification, the burning
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  Speaker 1: away of all known impurities. Spiritual reading is so universally
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  Speaker 1: accepted and understood that it needs no comments. The very
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  Speaker 1: study of Potangali Sutras is an exercise in spiritual reading,
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  Speaker 1: and a very effective one, And so with all other
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  Speaker 1: books of the soul. Obedience to the Master means that
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  Speaker 1: we shall make the will of the Master our will,
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  Speaker 1: and shall conform in all ways to the will of
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  Speaker 1: the Divine, setting aside the wills of self, which are
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  Speaker 1: but psychic distortions of the one divine will. The constant
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  Speaker 1: effort to obey in all the ways we know and
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  Speaker 1: understand will reveal new ways and new tasks, the evidence
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  Speaker 1: of new growth of the soul. Nothing will do more
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  Speaker 1: for the spiritual man in us than this, for there
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  Speaker 1: is no such regenerating power as the awakening spiritual will.
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  Speaker 1: Sutre two. Their aim is to bring soul vision and
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  Speaker 1: to wear away hindrances. The aim of fervor, spiritual reading
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  Speaker 1: and obedience to the Master is to bring soul vision
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  Speaker 1: and to wear away hindrances, or to use the phrase
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  Speaker 1: we have already adopted. The aim of these practices is
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  Speaker 1: to help the spiritual man to own in his eyes,
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  Speaker 1: to help him also to throw aside the veils and disguises,
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  Speaker 1: the enmeshing psychic nets which surround him, tying his hands,
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  Speaker 1: as it were, and bandaging his eyes. And this, as
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  Speaker 1: all teachers testify, is a long and arduous task, a
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  Speaker 1: steady up pill fight, demanding fine courage and persistent toil. Fervor.
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  Speaker 1: The fire of the spiritual will is, as we said twofold.
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  Speaker 1: It illumines, and so helps the spiritual man to see.
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  Speaker 1: And it also burns up the nets and meshes which
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  Speaker 1: ensnare the spiritual man. So would the other means spiritual
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  Speaker 1: reading and obedience. Each in its action is twofold, wearing
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  Speaker 1: away the psychical and upbuilding the spiritual man. Sutra three.
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  Speaker 1: These are the hindrances, the darkness of unwisdom, self assertion, lust, hate, attachment.
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  Speaker 1: Let us try to translate this into terms of the
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  Speaker 1: psychical and spiritual man. The darkness of unwisdom is primarily
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  Speaker 1: the self absorption of the psychical man, his complete preoccupation
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  Speaker 1: with his own hopes and fears, plans and purposes, sensations
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  Speaker 1: and desires, so that he fails to see or refuses
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  Speaker 1: to see, that there is a spiritual man, and so
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  Speaker 1: doggedly resists all efforts of the spiritual man to cast
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  Speaker 1: off his psychic tyrant and set himself free. This is
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  Speaker 1: the real darkness. And all those who deny the immortality
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  Speaker 1: of the soul, or deny the soul's existence, and so
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  Speaker 1: lay out their lives wholly for the psychical mortal man
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  Speaker 1: and his ambitions are under the power of darkness. Born
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  Speaker 1: of this darkness, this psychic self absorption is the dogged
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  Speaker 1: conviction that the psychic personal man has separate, exclusive interests
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  Speaker 1: which he can follow for himself alone. And this conviction,
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  Speaker 1: when put into practice in our life, leads to contest
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  Speaker 1: with other personalities, and so to hate. This hate again
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  Speaker 1: makes against the spiritual man, since it hinders the revelation
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  Speaker 1: of the high harmony between the spiritual man and his
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  Speaker 1: other selves, a harmony to be revealed only through the
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  Speaker 1: practice of love, that perfect love which casts out fear.
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  Speaker 1: In like manner, lust is the psychic man's craving for
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  Speaker 1: the stimulus of sensation, the din of which smothers the
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  Speaker 1: voice of the spiritual man, as in Shakespeare's phrase, the
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  Speaker 1: cackling geese would drown the song of the nightingale. And
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  Speaker 1: this craving for stimulus is the fruit of weakness, coming
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  Speaker 1: from the failure to find strength in the primal life
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  Speaker 1: of the spiritual man. Attachment is but another name for
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  Speaker 1: psychic self absorption, for we are absorbed not in outward things,
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  Speaker 1: but rather in their images within our minds. Our inner
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  Speaker 1: eyes are fixed on them, our inner desires brood over them,
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  Speaker 1: and we blind ourselves to the presence of the prisoner,
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  Speaker 1: the enmeshed and fettered spiritual man. Sutraphor the darkness of unwisdom,
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  Speaker 1: is the field of the others. These hindrances may be
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  Speaker 1: dormant or worn thin, or suspended or expanded. Here we
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  Speaker 1: have really two sutras in one. The first has been
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  Speaker 1: explained already. In the darkness of unwisdom grow the parasites, hate, lust, attachments.
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  Speaker 1: They are all outgrowths of the self absorption of the
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  Speaker 1: psychical self. Next, we are told that these barriers may
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  Speaker 1: be either dormant or suspended, or expanded or worn thin.
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  Speaker 1: Faults which are dormant will be brought out through the
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  Speaker 1: pressure of life or through the pressure of strong aspiration.
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  Speaker 1: Thus expanded, they must be fought and conquered, or, as
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  Speaker 1: potently a quaintly says, they must be worn thin as
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  Speaker 1: a veil might, or the links of anacals Sutra five.
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  Speaker 1: The darkness of ignorance is holding that which is unenduring, impure,
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  Speaker 1: full of pain, not the soul, to be eternal, pure,
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  Speaker 1: full of joy, the soul. This we have really considered already.
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  Speaker 1: The psychic man is unenduring, impure, full of pain, not
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  Speaker 1: the soul, not the real self. The spiritual man is enduring, pure,
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  Speaker 1: full of joy, the real self. The darkness of un
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  Speaker 1: wisdom is therefore the self absorption of the psychical personal
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  Speaker 1: man to the exclusion of the spiritual man. It is
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  Speaker 1: the belief carried into action that the personal man is
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  Speaker 1: the real man, the man for whom we should toil,
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  Speaker 1: for whom we should build, for whom we should live.
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  Speaker 1: This is that psychical man, of whom it is said,
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  Speaker 1: he that soweth to the flesh shall of the flesh
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  Speaker 1: reap corruption. Sutra six. Self assertion comes from thinking of
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  Speaker 1: the seer and the instrument of vision as forming one's self.
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  Speaker 1: This is the fundamental idea of the Sanchia philosophy, of
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  Speaker 1: which yoga is avowedly the practical side. To translate this
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  Speaker 1: into our terms, we may say that the seer is
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  Speaker 1: the spiritual man, the instrument of vision is the psychical man,
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  Speaker 1: through which the spiritual man gains experience of the outer world.
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  Speaker 1: But we turn the servants into the master. We attribute
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  Speaker 1: to the psychical man the personal self, a reality which
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  Speaker 1: really belongs to the spiritual man alone. And so, thinking
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  Speaker 1: of the quality of the spiritual man as belonging to
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  Speaker 1: the psychical we merge the spiritual man in the psychical or,
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  Speaker 1: as the text says, we think of the two as
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  Speaker 1: forming one's self. Sutra seven lust is the resting in
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  Speaker 1: the sense of enjoyment. This has been explained again and
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  Speaker 1: again sensation, as for example, the sense of taste is
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  Speaker 1: meant to be the guide to action, in this case
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  Speaker 1: the choice of wholesome food and the avoidance of poisonous
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  Speaker 1: and hurtful things. But if we rest in the sense
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  Speaker 1: of taste as a pleasure in itself, rest that is,
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  Speaker 1: in the psychical side of taste, we fall into gluttony
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  Speaker 1: and live to eat instead of eating to live. So
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  Speaker 1: will the other great organic power, the power of reproduction.
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  Speaker 1: This lust comes into being through resting in the sensation
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  Speaker 1: and looking for pleasure from that sutra eate. Hate is
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  Speaker 1: the resting in the sense of pain. Pain comes for
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  Speaker 1: the most part from the strife of personalities, the jarring
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  Speaker 1: discords between psychic selves, each of which deems itself supreme.
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  Speaker 1: A dwelling on this pain breeds hate, which tears the
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  Speaker 1: warring cells yet further asunder and puts new enmity between them,
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  Speaker 1: thus hindering the harmony of the real. The reconciliation through
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  Speaker 1: the soul Suturnine attachment is the desire toward life, even
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  Speaker 1: in the wise carried forward by its own energy. The
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  Speaker 1: life here desired is the psychic life, the intensely vibrating
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  Speaker 1: life of the psychical self. This prevails even in those
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  Speaker 1: who have attained much wisdom, so long as it falls
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  Speaker 1: short of the wisdom of complete renunciation, complete obedience to
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  Speaker 1: each least behest of the spiritual man and of the
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  Speaker 1: Master who guards and aids the spiritual man. The desire
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  Speaker 1: of sensation, the desire of psychic life, reproduces itself, carried
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  Speaker 1: on by its own energy and momentum, and hence comes
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  Speaker 1: the circle of death and rebirth. Death and rebirth instead
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  Speaker 1: of the liberation of the spiritual man Sutriten. These hindrances,
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  Speaker 1: when they have become subtle, are to be removed by
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  Speaker 1: a countercurrent. The darkness of unwisdom is to be removed
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  Speaker 1: by the light of wisdom, pursued through fervor, spiritual reading
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  Speaker 1: of holy teachings and of life itself, and by obedience
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  Speaker 1: to the Master. Lust is to be removed by pure
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  Speaker 1: aspiration of spiritual life, which, bringing true strength and stability,
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  Speaker 1: takes away the void of weakness which we try to
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  Speaker 1: fill by the stimulus of sensations. Hate is to be
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  Speaker 1: overcome by love. The fear that arises through the sense
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  Speaker 1: of separate warring selves is to be stilled by the
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  Speaker 1: realization of the one's self, the one soul. In all
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  Speaker 1: this realization is the perfect love that casts out fear.
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  Speaker 1: The hindrances are said to have become subtle when, by
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  Speaker 1: initial efforts they have been located and recognized in the
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  Speaker 1: psychic nature Sutra eleven. Their active turnings are to be
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  Speaker 1: removed by meditation. Here is, in truth the whole secret
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  Speaker 1: of yoga, the science of the soul. The active turnings,
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  Speaker 1: the strident vibrations of selfishness, lust, and hate, are to
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  Speaker 1: be stilled by meditation by letting heart and mind dwell
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  Speaker 1: in spiritual life, by lifting up the heart to the strong,
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  Speaker 1: silent life above, which rests in the stillness of eternal
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  Speaker 1: love and needs no harsh vibration to convince it of
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  Speaker 1: true being. Sutra twelve. The burden of bondage to sorrow
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  Speaker 1: has its root in these hindrances. It will be felt
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  Speaker 1: in this life or in a life not yet manifested.
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  Speaker 1: The burden of bondage to sorrow has its root in
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  Speaker 1: the darkness of unwisdom, in selfishness, in lust, in hate,
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  Speaker 1: in attachment to sensation. All these are in the last analysis,
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  Speaker 1: absorption in the psychical self, and this means sorrow, because
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  Speaker 1: it means the sense of separateness, and this means drawing
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  Speaker 1: discord and inevitable death. But the psychical self will breed
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  Speaker 1: a new psychical self in a new birth, and so
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  Speaker 1: new sorrows in a life not yet manifest Sutra thirteen.
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  Speaker 1: From this root there grow and ripen the fruits of birth,
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  Speaker 1: of the life span of all that is tasted in life. Fully,
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  Speaker 1: to comments on this would be to write a treatise
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  Speaker 1: on karma and its practical working in detail, whereby the
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  Speaker 1: place and time of the next birth, its content and
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  Speaker 1: duration are determined. And to do this the present commentator
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  Speaker 1: is in no wise fitted. But this much is clearly understood,
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  Speaker 1: that through a kind of spiritual gravitation, the incarnating self
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  Speaker 1: is drawn to a home and life circle which will
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  Speaker 1: give its scope and discipline, And its need of discipline
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  Speaker 1: is clearly conditioned by its character, its standing, its accomplishment
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  Speaker 1: Sutra fourteen. These bare fruits of rejoicing or of affliction,
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  Speaker 1: as they are sprung from holy or unholy works, Since
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  Speaker 1: holiness is obedience to divine law to the law of
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  Speaker 1: divine harmony, and obedience to harmony strengthens that harmony in
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  Speaker 1: the soul, which is the one true joy. Therefore joy
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  Speaker 1: comes of holiness comes indeed in no other way. And
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  Speaker 1: as unholiness is disobedience, and therefore discord, Therefore unholiness makes
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  Speaker 1: for pain. And this twofold law is true, whether the
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  Speaker 1: cause take effect in this or in a yet unmanifested
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  Speaker 1: birth Suitra fifteen. To him who possesses discernment, all personal
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  Speaker 1: life is misery because it ever waxes and wanes, is
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  Speaker 1: ever afflicted with restlessness, makes ever new dynamic impresses in
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  Speaker 1: the mind, and because all its activities war with each other.
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  Speaker 1: The whole life of the psychic self is misery because
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  Speaker 1: it ever waxes and wanes, because birth brings inevitable death,
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  Speaker 1: because there is no expectation without its shadow fear. The
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  Speaker 1: life of the psychic self is misery because it is
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  Speaker 1: afflicted with restlessness, so that he who has much finds
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  Speaker 1: not satisfaction, but rather the wetted hunger for more. The
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  Speaker 1: fire is not quenched by pouring oil on it, so
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  Speaker 1: desire is not quenched by the satisfaction of desire. Again,
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  Speaker 1: the life of the psychic self is misery because it
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  Speaker 1: makes ever new dynamic impresses on the mind. Because a
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  Speaker 1: desire satisfied is but the seed from which springs the
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  Speaker 1: dea desire to find like satisfaction. Again, the appetite comes
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  Speaker 1: in eating, as the proverb says, and grows by what
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  Speaker 1: it feeds on. And the psychic self, torn with conflicting desires,
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  Speaker 1: is ever the house divided against itself, which must surely
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  Speaker 1: fall Sutra sixteen. This pain is to be warded off
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  Speaker 1: before it has come. In other words, we cannot cure
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  Speaker 1: the pains of life by laying on them any bomb.
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  Speaker 1: We must cut the root absorption in the psychical self.
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  Speaker 1: So it is said, there is no cure for the
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  Speaker 1: misery of longing, but to fix the heart upon the
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  Speaker 1: eternal Sutra seventeen. The cause of what is to be
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  Speaker 1: warded off is the absorption of the seer in things seen.
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  Speaker 1: Here again we have the fundamental idea of the sankia,
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  Speaker 1: which is the intellectual counterpart of the yoga system. The
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  Speaker 1: cause of what is to be warded off, the root
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  Speaker 1: of misery is the absorption of consciousness in the psychical man.
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  Speaker 1: And the things which beguile the psychical man. Their cure
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  Speaker 1: is liberation. Sutra eighteen. Things seen have as their property
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  Speaker 1: manifestation action inertia. They form the basis of the elements
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  Speaker 1: and the sense powers they make for experience and for liberation.
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  Speaker 1: Here is the whole philosophy of life. Things seen the
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  Speaker 1: total of the phenomena possessed as their property, manifestation, action, inertia,
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  Speaker 1: the qualities of force and matter in combination. These in
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  Speaker 1: their grosser form make the material world. In their finer,
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  Speaker 1: more subjective form, they make the psychical world the world
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  Speaker 1: of sense impressions and mind images. And through this totality
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  Speaker 1: of the phenomenon, the soul gains experience and is prepared
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  Speaker 1: for liberation. In other words, the whole outer world exists
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  Speaker 1: for the purposes of the soul and finds in this
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  Speaker 1: its true reason for being Sutre nineteen. The grades or
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  Speaker 1: layers of the three potencies are the defined, the undefined,
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  Speaker 1: that with distinctive mark, that without distinctive mark, or as
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  Speaker 1: we might say, there are two strata of the physical
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  Speaker 1: and two strata of the psychical realms. In each there
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  Speaker 1: is the side of form and the side of force.
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  Speaker 1: The form side of the physical is here called the defined.
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  Speaker 1: The fore side of the physical is the undefined, that
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  Speaker 1: which has no boundaries. So in the psychical there is
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  Speaker 1: the form side, that with distinctive marks, such as the
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  Speaker 1: characteristic features of mind images. And there is the fore
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  Speaker 1: side without distinctive marks, such as the forces of desire
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  Speaker 1: or fear, which may flow now to this mind image,
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  Speaker 1: now to that Sutra twenty The seer is pure vision.
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  Speaker 1: Though pure, he looks out through the vesture of the mind.
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  Speaker 1: The seer, as always is the spiritual man, whose deepest
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  Speaker 1: consciousness is pure vision, the pure life of the eternal.
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  Speaker 1: But the spiritual man, as yet unseeing in his proper person,
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  Speaker 1: looks out in the world through the eyes of the
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  Speaker 1: psychical man, by whom he is enfolded and enmeshed. The
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  Speaker 1: task is to set this prisoner free, to clear the
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  Speaker 1: dust of ages from this very temple Suitre twenty one.
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  Speaker 1: The very essence of things seen is that they exist
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  Speaker 1: for the seer. The things of outer life, not only
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  Speaker 1: material things, but the psychic man also exist in very
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  Speaker 1: deed for the purposes of the seer, the soul, the
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  Speaker 1: spiritual man. Disaster comes when the psychical man sets up,
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  Speaker 1: so to speak, on his own account, trying to live
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  Speaker 1: for himself alone, and taking material things to solace his
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  Speaker 1: loneliness Suitre twenty two. Though fallen away from him who
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  Speaker 1: has reached the goal, things seen have not altogether fallen away,
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  Speaker 1: since they still exist for others. When one of us
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  Speaker 1: conquers hate, hate does not thereby cease out of the world,
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  Speaker 1: since others still hate and suffer hatred. So with other delusions,
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  Speaker 1: which hold us in bondage to material things, and through
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  Speaker 1: which we look at all material things. When the colored
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  Speaker 1: veil of illusion is gone, the world which saw through
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  Speaker 1: it is also gone. For now we see life as
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  Speaker 1: it is in the white radiance of eternity. But for
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  Speaker 1: others the colored veil remains, and therefore the world thus
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  Speaker 1: colored by it remains for them, and will remain till
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  Speaker 1: they too conquer delusion Suiture twenty three. The association of
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  Speaker 1: the seer with things seen is the cause of the
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  Speaker 1: realizing of the nature of things seen, and also of
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  Speaker 1: the realizing of the nature of the seer. Life is educative.
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  Speaker 1: All life's infinite variety is for discipline for the development
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  Speaker 1: of the soul. So passing through many lives. The soul
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  Speaker 1: learns the secrets of the world, the august laws that
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  Speaker 1: are written in the form of the snow crystal, or
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  Speaker 1: the majestic order of the stars. Yet all these laws
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  Speaker 1: are but reflections, but projections outward of the laws of
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  Speaker 1: the soul. Therefore, in learning these, the soul learns to
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  Speaker 1: know itself. All life is but the mirror, wherein the
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  Speaker 1: soul learns to know its own face Sutra twenty four.
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  Speaker 1: The cause of this association is the darkness of unwisdom.
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  Speaker 1: The darkness of unwisdom is the absorption of consciousness in
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  Speaker 1: the personal life and the thing seen by the personal life.
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  Speaker 1: This is the fall through which comes experience, the learning
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  Speaker 1: of the lessons of life. When they are learned, the
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  Speaker 1: day of redemption is at hand Sutra twenty five. The
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  Speaker 1: bringing of this association to an end, by bringing the
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  Speaker 1: darkness of unwisdom to an end is the great liberation.
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  Speaker 1: This is the seer's attainment of his own pure being.
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  Speaker 1: When the spiritual man has through the psychical, learned all
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  Speaker 1: life's lessons, the time has come for him to put
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  Speaker 1: off the veil and disguise of the psychical and to
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  Speaker 1: stand revealed a king in the house of the Father.
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  Speaker 1: So shall he enter into his kingdom and go no
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  Speaker 1: more out Suitra twenty six. A discerning, which is carried
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  Speaker 1: on without wavering is the means of liberation. Here we
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  Speaker 1: come close to the pure Vedanta with the discernment between
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  Speaker 1: the eternal and the temporal. Saint Paul, following after Philo
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  Speaker 1: and Plato, lays down the same fundamental principle. The things
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  Speaker 1: seen are temporal, the things unseen are eternal. Potentially means
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  Speaker 1: something more than an intellectual assent, though this too is vital.
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  Speaker 1: He has in view a constant discriminating in act as
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  Speaker 1: well as thought, of the two ways which present themselves
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  Speaker 1: for every deed or choice. Always to choose the higher way,
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  Speaker 1: that which makes for the things eternal, honesty rather than roguery,
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  Speaker 1: courage and not cowardice, the things of another rather than
• 22:39
  Speaker 1: one's own, sacrifice and not indulgence. This true discernment, carried
• 22:45
  Speaker 1: out constantly makes for liberation Suitor twenty seven. His illumination
• 22:56
  Speaker 1: is sevenfold, rising in successive stages. Potentiali's text does not
• 23:02
  Speaker 1: tell us what the seven stages of this illumination are.
• 23:06
  Speaker 1: The commentator thus describes them first. The danger to be
• 23:10
  Speaker 1: escaped is recognized. It need not to be recognized a
• 23:14
  Speaker 1: second time. Second, the causes of the danger to be
• 23:18
  Speaker 1: escaped are worn away. They need not be worn away
• 23:21
  Speaker 1: a second time. Third, the way of escape is clearly
• 23:25
  Speaker 1: perceived by the contemplation, which checks psychic perturbation. Fourth, the
• 23:31
  Speaker 1: means of escape clear discernment has been developed. This is
• 23:36
  Speaker 1: the fourfold release belonging to insight. The final release from
• 23:40
  Speaker 1: the psychic is threefold, as fifth of the seven degrees.
• 23:44
  Speaker 1: The dominance of its thinking is ended as sixth. Its potencies,
• 23:49
  Speaker 1: like rocks from a precipice, follow themselves once dissolved. They
• 23:53
  Speaker 1: do not grow again. Then, as seventh, freed from these potencies,
• 23:58
  Speaker 1: the spiritual man stands nforth in his own nature as
• 24:01
  Speaker 1: purity and life. Happy is the spiritual man who beholds
• 24:05
  Speaker 1: the sevenfold illumination in its ascending stages. End of Book two,
• 24:14
  Speaker 1: Suitras one to twenty seven.