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- Herausgeber: FV Éditions
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
"The Soul is the friend of Self and also its enemy; and, that a man should raise the self by the self."
This book is meant for sincere students, and especially for those who have some glimmering of what Krishna meant, when in Bhagavad-Gita he said, that after a while spiritual knowledge grows up within and illuminates with its rays all subjects and objects. Patanjali's rules compel the student not only to acquire a right knowledge of what is and what is not real, but also to practice all virtues.
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Veröffentlichungsjahr: 2020
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The Yoga Aphorisms of Patanjali
William Q. Judge
Contents
Preface to the First Edition
BOOK 1. — CONCENTRATION
BOOK 2. — MEANS OF CONCENTRATION
BOOK 3. — ATTENTION, CONTEMPLATION AND MEDITATION
BOOK 4. — THE ESSENTIAL NATURE OF ISOLATION
Preface to the First Edition
This edition of Patanjali's Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original.
In the year 1885 an edition was printed at Bombay by Mr. Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those who had enough acquaintance with the Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences with which not only are the Aphorisms crowded, but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students.
It may be said by some captious critics that liberties have been taken with the text, and if this were emitted as a textual translation the charge would be true. Instead of this being a translation, it is offered as an interpretation, as the thought of Patanjali clothed in our language. No liberties have been taken with the system of the great Sage, but the endeavor has been faithfully to interpret it to Western minds unfamiliar with the Hindu modes of expression, and equally unaccustomed to their philosophy and logic.
About Patanjali's life very little, if anything, can be said. In the RudraJamala, the Vrihannandikes'waraand the Padma-Purana are some meager statements, more or less legendary, relating to his birth. Ilavrita-Varsha is said to have been his birthplace, his mother being Sati the wife of Angiras. The tradition runs that upon his birth he made known things past, present and future, showing the intellect and penetration of a sage while yet an infant. He is said to have married one Lolupa, whom he found in the hollow of a tree on the north of Sumeru, and thereafter to have lived to a great age. On one occasion, being insulted by the inhabitants of Bhotabhandra while he was engaged in religious austerities, he reduced them to ashes by fire from his mouth.
That these accounts are legendary and symbolical can be easily seen. Ilavrita-Varsha is no part of India, but is some celestial abode. The name of India proper is Bharata Varsha. "In it and nowhere else do the four ages or Yugas — Krita, Treta, Dwapara and Kali — exist. Here devotees perform austerities and priests sacrifice. In this respect Bharata is the most excellent division; for this is the land of works, while the others are places of enjoyment.'' In the Bhagavat-Purana it is said: "Of the Varshas, Bharata alone is the land of works; the other eight (including Ilavrita-Varsha) are places where the celestials enjoy the remaining rewards of their works." As Bharata-Varsha is a division of Jambudwipa, and known as India, and the other Varshas are for celestials, it follows that the account of Patanjali's birthplace cannot be relied upon in a material sense. It may be the ancient method of showing how great sages now and then descend from other spheres to aid and benefit man. But there is also another Patanjali mentioned in the Indian books. He was born in India at Gonarda, in the east, and from there be went to reside temporarily in Kashmir. Prof. Goldstucker has concluded that this later Patanjali wrote about 140 B.C. His writings were commentaries upon the great grammarian Panini, and it is in respect to the Sanskrit language that he is regarded as an authority. He must not be confounded with our Patanjali; of the latter all that we have is the Philosophy set forth in the Aphorisms.
In regard to the systems of Yoga, the following by a writer on the subject will be of interest:
"The Yoga system is divided into two principal parts — Hatha and Raja Yoga. There are many minor divisions which can be brought under either of these heads. Hatha Yoga was promoted and practised by Matsendra Nath and Goraksh Nath and their followers, and by many sects of ascetics in this country (India). This system deals principally with the physiological part of man with a view to establish his health and train his will. The processes prescribed to arrive at this end are so difficult that only a few resolute souls go through all the stages of its practice, while many have failed and died in the attempt. It is therefore strongly denounced by all the philosophers. The most illustrious S'ankaracharya has remarked in his treatise called Aparokshanubhuti that 'the system of Hatha Yoga was intended for those whose worldly desires are not pacified or uprooted.' He has strongly spoken elsewhere against this practice.
"On the other hand, the Raja Yogis try to control the mind itself by following the rules laid down by the greatest of adepts."
Patanjali's rules compel the student not only to acquire a right knowledge of what is and what is not real, but also to practice all virtues, and while results in the way of psychic development are not so immediately seen as in the case of the successful practitioner of Hatha Yoga, it is infinitely safer and is certainly spiritual, which Hatha Yoga is not. In Patanjali's Aphorisms there is some slight allusion to the practices of Hatha Yoga, such as "postures," each of which is more difficult than those preceding, and "retention of the breath," but he distinctly says that mortification and other practices are either for the purpose of extenuating certain mental afflictions or for the more easy attainment of concentration of mind.
In Hatha Yoga practice, on the contrary, the result is psychic development at the delay or expense of the spiritual nature. These last named practices and results may allure the Western student, but from our knowledge of inherent racial difficulties there is not much fear that many will persist in them.
