"Yoga Sutras" of Patanjali with commentaries by Vadim Zaporozhtsev. Chapter II, AF. 28-41.

The title of the lecture:

"Yoga Sutras" Of Patanjali

and "Vyasa–Bhashya"

Comments Vadim Zaporozhtseva

the text "Yoga Sutras" of Patanjali.

Chapter II.

On means of implementation [of yoga].

(AF. 28-41).

Author: Vadim Zaporozhtsev

Brief description:

Date and place of lecture:

Cultural center "Enlightenment" in Moscow.


The main text of the lecture.

Chapter II

On means of implementation [of yoga].




28. When the elimination of sewage due to the use of [subsidiary] means of yoga the light of knowledge [is spread] through discriminating understanding.

Review of Vyasa: Auxiliary means of yoga 1 — eight; they are described later. As a result of their use comes the extinction, that is, the elimination quinary about knowledge and impure in [its] essence. When the extinction of the true knowledge. The more practiced means of implementation [of yoga], the more the filth is eliminated. As [the uncleanness of consciousness] are reduced more and more, increasing in accordance with the degree of its reduction, the light of knowledge. And this gain reaches higher and higher degrees of perfection up to the discerning attainment, that is, before the awareness of the inner self, the Purusha and the gunas— this is the meaning [of the sutras].


Continuous use of the auxiliary means of yoga is the instrumental cause of separation from the impurity [of consciousness], like an axe is the instrumental cause] dismemberment [items]. And it is the cause of gaining distinguishing attainment, just as righteousness [is the cause of the attainment] of happiness; in other ways it is not the cause.


How many reasons are there in the sastra?


[The author] says: "Only nine, namely: creation, preservation [state], manifestation, change, cognition, acquisition, separation, transformation and maintenance. All of this — the nine kinds [of action] causes."


Of these, the cause [is] the Manas for the process of learning; it's the persistence [i.e., duration],— the purpose of the puruṣa, for the Manas or food for the body; the cause of the symptoms — the light just right for shape, and for the perception of shape. The reason for the change is another object of Manas, as, [for example], the fire for cooking. The reason of cognition — the perception of smoke for the withdrawal [of the existence] of fire. The reason of the finding — the use of auxiliary means of yoga for discriminating attainment. The reason for the separation is the same [practice] contaminated [consciousness]. The reason for conversion — the goldsmith for gold.


Likewise, the reason for the transformation of ideas about one and the same woman is the ignorance in the case of [mental] stupidity, hostility in the case of suffering, passion in a state of happiness, knowledge of the reality in the case of [full] disinterest.


The reason for maintain — [, for example], the body senses, and, [on the contrary], the senses of the body; "the great elements" — [reason maintenance], which, in turn, [are mutual because of the maintenance] of all other bodies, as animals, humans and gods serve their mutual benefit.


These are the nine reasons. And they can be assigned to the extent possible, also to other objects. However, with regard to the application of yoga [here] there is causality only two types.


Further, we consider the [subsidiary] means of yoga.


Vadim Zaporozhtsev: once again the aphorism.

Student: "When you eliminate the sewage due to the use of tools in yoga the light of knowledge extends to the blind understanding".

Review of Vadim Zaporozhtseva: the Meaning here is clear: in order for us to come to know, it is necessary to remove ignorance, to get this Supreme knowledge, which literally reverses it.


The logic is this: we don't get, we get no higher knowledge, no! As we would discover in ourselves, removing his ignorance. At first glance, well, what's the difference, we prolonged what was not, or remove what is hidden? But this difference is fundamental.


So, how do we achieve this higher knowledge? We remove ignorance.

Student: How do we remove ignorance?

Vadim Zaporozhtsev: we remove Ignorance with the help of these tools.


As soon as we do, applying these tools (Patanjali will continue to describe them), the light of knowledge begins to glow with its own power. Once we overclock clouds, the sunlight Shine on their own power. We do not light the sun, we just remove the clouds.


Another point is: what is the meaning of this discriminating comprehension? And how support tools can help us achieve through this blind understanding, there is ignorance, and to remove it to get what is called knowledge. A very cunning method.


Here I some fragment of it will lead, that is, methods. All yoga and Tantra, the whole is nothing more than a method. No matter how high yoga, no matter how high Tantra or the other philosophy is just a crutch. Just a set of keys that we use in order to obtain the treasure, which we already have, but still not able to use it. Once we reach this treasure, we throw away as yoga and Tantra. It is no longer needed after that.


But before we reach this state of knowledge, this state of the Purusha, that state of liberation, the most valuable thing that we can be, is a yoga and Tantra. You know, it's the same as someone who was put in prison, the most valuable thing that can be is the file in the hands or shovel.

Remember how the count of Montecristo or something there for twenty years digging a tunnel? That for him is more valuable than gold, more precious than anything else? These tools. While he is in jail. By and large, there is for him nothing more valuable. Prison is prison.


So, methods. How do these methods we remove ignorance? There is this approach.

If I think I'm so-and-so, that's what I do sometimes mental, and sometimes not a thought experiment, and begin to act on it the Holy of holies. Here I have some "sacred cow", which I consider myself. And let me this "sacred cow" sand will work. Or something else. I begin to gently manipulate with the device which I consider myself. It is very really brutal method. By and large the austerity that was. That is, you see, it is another aspect of asceticism, which I never said, this asceticism from the point of view of the methods of yoga. "Okay, guys, even if I unconsciously identified with the mind with the body, is still unclear, with some piece in there, and let me I will act on it and see what happens. But I will act neatly, to inadvertently all just not interrupt my life."


It is clear that one wrong move and you could potentially damage your body and simply die. Well, if we use austerity... But, nevertheless, it is a method. Once there is something that we believe in ourselves, we begin in a sense to do sadomasochism. That is a pain is when forced to this internal conglomerate, which we consider to yourself, someone or something acting outside of our will. And here we are sitting and so handle – pain-pain-pain-pain, more slowly, we sort of try to what plan we, first, identify ourselves with it. Through the pain is instantly manifested. And looking for any kind of...well, we research, we act as a good investigator. And in this sense the practices of these helper methods: we are different-different methods, it's not necessarily as brutal. But even what you're doing Hatha yoga... After all, what are you doing? You took yourself that you identify with yourself, put in some very unusual form, looking at your sense of self, and suddenly notice that what you believed yourself, in this state, as if stratified. Do paschimotasana, and feel you sometimes – again! – exfoliate. And you're somewhere within yourself you realize, "Oh! And I thought the subjective feeling itself here it is, and here I clearly see and feel that here it has remained, and I left. And it's not mixed!"


Here is the helper methods of yoga. Further – more. Still I have to refer to Tantra, on the methods of Tantra. So, the methods of Tantra even more in this sense, brutal. Because, for example, one of the now famous (everyone's talking about it... I don't know, stupid does not speak about it) – Kundalini awakening and attempt to raise it. It's not more or less how to awaken your own energy and rinse the conglomerate, which we savetodatabase. And, of course, when this powerful energy passes through the conglomerate, which we savetostream, he immediately begins to split into "I" and "not me".


This is manifested in different ways. Again, I'll make it a link to the tantric methods. First of a worsening of a particular emotion, and then - in the form of its decay. In the tantras it is spoken that as the Kundalini energy rises, it dissolves one after the other chakras, and the chakras are a set of certain qualities. And when first this energy heightens these qualities to the limit, and then dissolves them, what does that mean? We – again! and rabotodatelei. We begin to practice yoga and begin to feel that the energy has gone, we begin to feel or experience a certain state.


The first thing people, good yoga, faces is hypersexuality. This reason few people said Yes? And the poor guy left alone here with these new feelings that they don't know what to do. Because in all the Scriptures it is said: do not, do not touch, do not think, do not go. And this is rushing, you know?

Student: First the center, right?

Vadim Zaporozhtsev: The first. Just the fact that are most similar in condition, quality of energy. It's easier to turn.

Then the yogi is faced with a different quality: with anger.

The student: Builds all?

Vadim Zaporozhtsev: All builds. He sees that all the goats, sheep, doing nothing, you know? It is typical of dictators. He sees the folly of all men, inside he realizes how stupid they are. They are objectively stupid, what's there to be honest. But the desire to build.

Student: Why?

Vadim Zaporozhtsev: Yes, because this energy begins with the greatest power to strengthen the feeling of anger. But then, if the process is going on, achieves truly desire, how would you say, a terrible degree of tension. I know it will be manic desire. I am more than sure that some glimmers of such moments was Hitler, anyone. I'm not saying that's bad or good. It is natural.


But back to yoga. Back to Tantra. What happens? The gain to the limit, and then, if there is a process on – dis-identification. And here in this way we can separate.


But, I agree that method is very, very fierce. The same as the clock began to disassemble itself. It one, second, third nut would be unscrewed in an attempt to understand who he is. But still we will touch on further in this method. But the point is, I hope, is clear.

Student: Yeah, understandable.

29. Self-control, respect for [religious] requirements [Boolean] postures, regulation of breathing, distraction [of the senses], concentration [to the object], contemplation, and concentration - [these are] the eight means [the implementation of] yoga 1.

Review of Vyasa: [Next] we will consider as the sequence of their inner essence and methods of application.


Review Of Vadim Zaporozhtseva: Here! Here begins the yoga of Patanjali. That's what I always say.

Student: I think where is it?

Vadim Zaporozhtsev: Here! Here it is! You know, you meet someone and say, "Hello, Mr. Smith. I heard you do yoga. But tell me, what yoga do you do?" And a huge percentage, especially if Ivan Ivanovich – yogi of the sixties, focuses exclusively on the yoga of Patanjali. And he'll be talking about the so-called eightfold path of yoga. That's just what you read.


That is, eight steps, which notice, in the yoga of Patanjali are not the yoga of Patanjali, and are auxiliary means to achieve yoga.


Here, as they say, what they want, and think. It's just a listing of supporting tools for the achievement of yoga, and Patanjali yoga is defined as Citta-vṛtti-nirodha. Stopping maslobazovaya for the purposes of separation sattva of the buddhi with the puruṣa, that is, our "I" with all that, it's not.

The separation of "I" that "I" is not, is yoga. And the eightfold path of Patanjali is, in a sense, just the methods of yoga. Let's go further.

30. Self-control [is] nonviolence, truthfulness, honesty, abstinence and rejection of gifts.

Review of Vyasa: 1 nonviolence is nonviolence to all living beings, by whatever way and at all times. Subsequent [types of] self-control and respect for [religious] requirements are [its] root 2 it [nonviolence]. As their purpose is to improve [the ability of non-violence], they set out to teach him. And they practiced as additional [funds] precisely in order to give nonviolence a perfect form. Said in this regard: "Verily the Brahman, who in the measure in which he wants to take many vows and accordingly disclaims violent acts caused by negligence, gives the nonviolence [more] perfect form".


Truthfulness is the conformity of speech and mind (Manas) reality 3. What is seen, inferred or heard such speech, and mind. If the words spoken [by anyone] in order to impart knowledge to another, they must not be false, erroneous, or devoid of true content. Their use aims at the benefit of all beings, but not causing them harm. If the words are spoken [with good intention], but later can cause harm to living beings, [such words] are not true, and only brings evil. Because of false righteousness, that is, the outer semblance of virtue, they become the worst evil. Therefore, having in mind the benefit of living beings, must tell the truth.


Theft is wicked 4 things, [belong] to another. Its opposite - honesty [as theft], representing in its form the lack of greed.


Abstinence means complete control [function] of the genitals and hidden needs.


Rejection of gifts is the refusal [brought] objects due to the understanding of [all] the defects associated with the receipt, preservation, loss, attachment to them and their injury.


Are these [five kinds of] self-control.


They are the same..

Review of Vadim Zaporozhtseva: This is the first step in the eightfold steps of yoga of Patanjali, also known as the Pit. It is certain principles of behavior. And the main of these principles, the principles of Yama – the principle of non-violence.


This is the principle on which Mahatma Gandhi built his whole policy of struggle for independence and, I must say, this is really one of the most impressive examples in the history when the principle of non-violence worked. However, there were many other nuances. Still failed to save India. It was divided into Pakistan and India itself. But, nevertheless, the struggle for independence was won. In fact, it was not even a war in our sense, because the policy itself holding it against the British authorities was made on a humane basis.


Another representative of the policy of nonviolence was Leo Tolstoy. Also very, very serious thinker, in fact, which is still not really understood. By and large, not understood. The best I heard from him that the old man Tolstoy first wrote more or less resilient works, and at the end of life began to write more gloomy. Evil tongues claim that at the end of life he had gone mad and decided to leave the world and go. And he's really... Well, you know his biography. He being already in a very advanced age, left all his relatives and rushed to the Caucasus, because there he was in his youth, and he really liked this one, original, free spirit of the Cossacks. He believed that only there he can live as he dictates his conscience. Well, never mind.


So, he too came to the idea of nonviolence, to not answer evil for evil. All the rest of these pits is again read. Just the names themselves. We separately looked at them.

Student: Nonviolence, truthfulness, honesty, abstinence and rejection of gifts.

Vadim Zaporozhtsev: truthfulness, honesty, abstinence and rejection of gifts.


I don't want to comment on the commentary of Vyasa, because there is a divergence on what is meant by these all things of Patanjali. Even abstinence Vyasa explains in the first place, as sexual abstinence. But in the original, the word "abstinence" referred to as "Brahmacharya". In a literal sense it means "accumulation of Brahma," or (there can be different break) "a student of Brahma". In General, a lot of options. Literally was not mentioned.

Student: Brahmacharya is sexual abstinence?

Vadim Zaporozhtsev: This is, you know, indirectly, was already to be considered. But the origin of this word (and it is not clear what key is used Patanjali) is slightly different, it's broader. This pretrazivanje some potential, interior capacity at temptations senses. But as most strongly manifested in sex, so that later, under Brahmacharya began to understand sexual abstinence. But it is a broader term.


Similarly, the failure of the gifts. Here lances were broken at the time! Moreover, there are always marginal people who, you know, literally see. Can you give him a piece of paper try to give a card on birthday. He will not accept. Well... just always have a gradation of idiocy. Tell the fool to pray to God, he will break his forehead. Here are some of the same series. And in many ways, the culture of the yoga community was the result, first, of this principle of Yama from Patanjali, who, however, treated in the same way, and that's why yogis always say that they are "so-and-so, so-and-so, so-and-so".

Student: Why?

Vadim Zaporozhtsev: Yes, because it was the treatise of Patanjali, was his interpretation, including the interpretation of Vyasa. Be it right, wrong I don't know. But the fact that yoga is a tool, even a pit, that I have not the slightest doubt.


Again! Why you need an adjuvant? Patanjali eight AIDS. One was the pit. In order to be able to disengage with what you are not. Here two approaches. The first approach is quite logical and natural. Do not cause anyone evil is a natural human nature. Just natural. Man, being in his right mind and with a calm, balanced mind, not inclined never to cause anyone any harm. If we see people who cause someone harm, then it's a fairly complicated karma that led... It's a mental disorder really is. And there are two approaches. The first approach is that the mention of Patanjali in the pit, it naturally occurs to every person who has reached a certain level. This is not something far-fetched. We all know that it is better to tell the truth than to lie. We all feel that we should not cause anyone heartache and pain. We understand that...


Yes, regarding the acceptance of gifts. Under the acceptances of gifts, there are different explanations for this. One of them, for example, not to take bribes. You know? Not gifts, but bribes. I agree, quite a big difference.

Student: Well, because it is not attached - Vyasa wrote there...

Vadim Zaporozhtsev: exactly. Not to be attached. But all things have their common sense. If it go, it turns out is bullshit. Exactly the same here.


I don't want us to have academic consideration. I want to understand how this life works. So, no need to be an idiot and understand it all literally. We need to understand why this is. We have different karma can be. Some part of my karma may not come in line, and I use this list in order to relate their own actions, which are sometimes performed unconsciously, that say yoga. And if there is a strong absolutely a difference, then I have to bring my behavior in the direction of this method, if I practice this method the "Yoga Sutras" of Patanjali. Obviously.


But there's some boundary of common sense. In our country where for seventy years all the stealing when I do not remember who of the kings, told his son that in this country, not steal only two people – that I, the monarch, and you're my son. All the others steal. With the coming to power of the Communists, nothing has changed, all stolen. Rather, it is we have not even called theft, "he took the job." You know? In General, a million kind words is streamlined.

Student: Why?

Vadim Zaporozhtsev: Yes, because living conditions were so skewed initially that this behavior was not so deadly sin comparison with the bias that's out there somewhere, the laws that were deeply buried. It is necessary to understand.


You know, losing his head, hair do not cry. And when you live in a grim totalitarian diabolic country where the original was skewed, adverse events (that, for example, pulled from their places of work, all that's under hand lay) is actually clear. I can't even classify as some sort of violation from the point of view of morality, because people were forced to do it.

Student: And the taxes now...

Vadim Zaporozhtsev: Great example. Taxes. We all understand. And you try to their pay.

Or another example is piracy. Comes some another diplomat from the United States, finger waving and said: "you Have here is bad." So, I'm sorry, dear, what do you want? Programmers you here scoop hundreds, the brain pumped "out here", you know, pump! What claims? They are actually free on your food is cooked, grow. Even without the freebies, none of them elementary things did not know. So you still them then get yourself there, in your bourgeois country. They will still work for you.


A lot of moments that, at first glance, correlate strictly with the requirements, but upon closer examination it turns out that it's not so. Therefore, common sense should be. That is what I am calling! Because I'm too often met insane yogis: I say something, and it seems his brain is not, it opens the "the page number so and so, line fifth from the top and said: "and here's another!"". You know? I just keep quiet in such States, because if the person is stupid, he can't even adequately apply different knowledge at the right time and in the right place, I have nothing he can not explain. However, everyone, of course, committed to what it says.


Under brahmacarya, the most this may be a misreading of these items is meant not that stupid suppression of the sexual instincts. With them it is useless to fight. It's the same as trying to strangle himself with his hand. It is impossible to do because you step on your own life energy, life force. Was understood quite different, that it is not necessary to waste on trifles. Not necessary at some unreasonable impulse, uncontrolled desires, which you, in fact, and fun-and doesn't, spend a lot of energy. This is wasteful. Wasteful just to waste energy, without even getting pleasure. For example, in Tantra yoga this item is a little different is considered, it is primarily seen in order to then proceed to the practices of Tantra yoga. You must accumulate energy to spend. There's a little bit different emphasis. But it is possible even not to explain, and quite specifically. It is not necessary for nothing to waste what could be a great big help.

Student: if you have sex, but don't lose? It is also considered?

Vadim Zaporozhtsev: Well, this is the aerobatics. It's just such a technician was needed.

Student: This is also Brahmacharya count?

Vadim Zaporozhtsev: exactly. In order to achieve this state, you have to learn first Brahmacharya. Then to be taught or the methods you learned: you can have sex, but without the negative sides.

Then go!





31. not limited by caste, place, time and circumstances, that is, being universal, [called] "Great vow" is 1.

Review of Vyasa: Here nonviolence, limited by caste 2, - [, for example], the violence of the fisherman only to fish, but not to anyone else.

ð [Nonviolence], a restricted place: "I will not kill in the Holy places."

ð [Nonviolence], a limited time: "I'm not going to kill any of the fourteenth day [of the lunar month or the day good omens".

ð [Nonviolence], the limited circumstances 3, - for one who abstains from three [of these types]: "I'm going to kill in the interests of the gods and brahmanas, but not in other purposes."

Likewise, the violence [done] kṣatriyas only in battle, but not in other cases.

Non-violence and other [types of self-control] not limited by caste, place, time and circumstances, must always be observed, [that is] at all stages [of existence], and in relation to all objects. Universal - not knowing the exceptions under any circumstances. Therefore, [these types of self-control] are called "the Great vow".


Review of Vadim Zaporozhtseva: Here again is seen the principle of non-violence, but here's a little bit different – marginal – consideration. Do someone begins to divide, define the principles of yoga.


From eight to five, when I'm at work, I'm a yogi, and in between animals other things, or Vice versa, from eight to five I work, but in the evening I – yogi. It is impossible to divide it! If you use, be consistent from beginning to end, not certain in some moments. Here everything is clear.

Student: actually this is an internal installation? But if, say, I – special forces soldier forced someone to shoot...


Vadim Zaporozhtsev: Well, here the approach should be: we should strive to do! The question is, to strive for, but there is another question - our duty, our Dharma.

If we were born here in these features, we have to live your life, minimally harming. And the minimal harm is doing their Dharma. Even if you have to deviate from certain provisions. Even if you don't perform, you still strive to follow them. The question here in greater degree of commitment: Yes, you know that something contrary to this principle, but on the other hand, fulfilling your Dharma, you understand that if you do not eat, you indirectly harm even worse. You had your duty, and nothing more. Gag has no no.

Of course, as you progress in yoga, your level of freedom will increase. And if in the initial stages of yoga classes you sometimes rigidly conditioned to do certain things, then as you move room to maneuver you have expanding. And then is really possible in many cases to circumvent all situations all situations. This is directly proportional: the more you more you do yoga, the more you will have room for maneuver.

And, of course, achieving this state, as Mahatma Gandhi, who actually could fight for independence with the British and at the same time adhere to the principle of Ahimsa - non-violence, it is clear that it is the yoga is much more than that. To lead armed men, and in India only it seems that all people yoga. Pay attention, now show: there's something exploded, someone killed. So, to all these people for independence and at the same time to do a minimal amount of suffering to anyone – this is really an indicator of yoga. The stronger the power of your personality, the closer you approach the status of yoga, the more space you have. And you really can drive almost to attack people, but to do so was a minimal amount of evil, murder, violence, harm. We must strive for this. If you hit the horn, you instantly drop out of society. Then you really need to retire somewhere in the desert, to lead a life not attached to anything ascetic – in this case, of course , you can not kill anyone. Sit yourself there under a palm tree, even if you tiger will start eating you won't give him resistance... But here again we remember that this parable, which Ramakrishna told: don't be an idiot, which, unfortunately, is very common. Sometimes there is no need of violence, sometimes it is enough to show teeth. Not necessarily to bite. No need to bite anyone. But it is necessary to show teeth. It is necessary sometimes intimidating...

Student: Yeah, minimum... But it also will cause, of course, the man...

Vadim Zaporozhtsev: see, the thing is... Sure, yeah, I agree with you, what difference are you going to do it for real or just talk about it, the reaction will be the same, really. But there is a difference, you're just scared or really hurt. On the karmic consequences, I agree that these are two different things.

Student: But fear is also bringing...

Vadim Zaporozhtsev: But to a lesser extent, I agree! If you're his skull had been fractured... this is a very painful subject in yoga. Especially these first two stages of Patanjali – Yama and Niyama – is very painful.

Student: Why?


Vadim Zaporozhtsev: Because they are misunderstood, they are incorrectly interpreted, sometimes just wild imagination of someone occurs when people start to toughen action stronger than that required in yoga - or, conversely, to suffer even more than it is required. Here the observance of common sense should be first. Well, come on!

32. The observance of [religious] injunctions 1 [is] purity, contentment, penance, self-study and devotion to Ishvara.



Review of Vyasa: Here the purity that can be achieved through land, water and so forth, and the adoption of clean cooking and the like is foreign [clean]. Internal [purity] is the elimination of pollution of consciousness.

Satisfaction - a lack of desire to possess more than what is essential.

Penance, [or asceticism], is the patient endurance of 2 extremes - hunger and thirst, cold and heat, standing and sitting [in stillness] and the observance of complete silence and external impermeability 3. This appropriate vows - mortification, Chandrayaan 4, severe penance and so on.

Self-study is the study of the Sastras, [treating] about the release, or the repetition of sacred pervologo.

Devotion to Ishvara, [that is, trust in Him], there is a dedication of all actions to this Higher mentor 5. "The one who broke the chain of false speculations and abides in himself, if he lies, or sits, stands or walks down the road, can see the destruction of the seed of the cycle of existence [may be] eternally liberated, and enjoy the bliss of immortality." As has been said in this regard, "here [that is, of devotion to Ishvara], there is true comprehension of the spirit, as well as removing obstacles" 6.

[When] self-control and respect for [religious] requirements...

Student: All Of Them.


Review of Vadim Zaporozhtseva: So, there are still other limitations of this...


Student: Here Niyama already?

Vadim Zaporozhtsev: Well, Yes... as if There are two groups: for "outside" and "inside". One is like a code of conduct with all the external. And the other is your own personal code of conduct, that is your way of life. And lists what you need to keep in check, should do self-study and so on and so forth – that is all of what you just read. It is more focused on the inner curb.

I don't want to consider each item separately. We must remember them, we will repeat them, we touch them, but as always – common sense above all else. Because, unfortunately, it is very easy sometimes to grab a letter and blindly begin to run. A relief: all you invented, all for you written - take it do. Yes?

That said do not do that. But that's not what I meant. Not the transformation of a person into a "robot three proposals". Life more diverse. Naturally, when we begin to live we begin to see things in their internal sense, we begin to understand that if you do not keep ourselves in check, our body is prone to laziness. If you do not educate ourselves, not to give food to the mind, the mind too is prone to stagnation instead of hone, work, etc here in the greater specified trend. You can, of course, abut horn and say: "tomorrow morning starts it all to do." But you again, I emphasize, immediately fly out of society.

Student: Why?

Vadim Zaporozhtsev: Because society do not accept it, you will lose contact with him. In this sense, is not a thorough execution. Meaning - in the direction of sense - to strive for it. To strive and go! And, again, if too much of some of our inner qualities from this "ideal" depart, you should strive to get them to that desired level.

I repeat: common sense is paramount. Life is very complex.

If only it were that simple! If it were so simple: that book, in it something is written - just follow. As it would be all good! It would be all wonderful! Yes? No problem! Know how to read? Can. Read? Read. Go!

But, unfortunately, in this world we see a lot of other factors that allow this all to implement, but allow directly proportional to our progress in yoga. With the advent of us in this field to maneuver and you receive energy in the form of space, we have been able to maneuver their way of life to lead. But then there is not any such punishment.

Said: do self-study. Yes, you just will die of boredom if you don't do it, if so figuratively speaking. Yes? Not that this is some kind of hard this stick behind his back. It is, indeed, the second principle, the second stage.

Let's go further!



The student reads: [When] self-control and respect for [religious] precepts

33. about thoughts [serve as] an obstacle [should] develop their opposites 1.

Review of Vyasa: When the brāhmaṇa arise false thoughts about violence, etc., [for example]: "I will kill the one who mends my way", "I will lie", "I'll assign him things," "I'll seduce his wife", "I will become the owner of his property," [thoughts] that act as barriers, leading him like [he was] in a feverish delirium, from the right path, he cultivates the opposite [thoughts]: "Fry in the flames of samsara, I seek refuge in your yoga practice, giving security to all living beings". He thinks: "thoughts about Leaving, I become like a dog again indulge in them. As a dog to his own vomit, so I return to the fact that I got rid of".

Such [practices] can be also [in the cases referred to] in other sutras.


Review of Vadim Zaporozhtseva: Here is a very succinct methodology approach. A very nice start. Brahman, who thinks: "now I have something nefarious will." Actually the way it is. Why are people not aware of itself as what it is? That is Brahman, or Purusha, or Atman - that is, what is its true essence. Why a person identifies himself with what he is not? The main reason is ignorance, and as a result all-all of this ignorance is all about these thoughts. And on the basis of these false thoughts arise all kinds of what we call nefarious deeds. In the yoga of Patanjali this second step is Niyama – just says that if we go on this path of yoga of Patanjali, observing Niyama, that is, the code of conduct.

Student: Why is it important?

Vadim Zaporozhtsev: Yes, because not respecting it, we pour water into these thickets of ignorance. All such desires arise from profound ignorance of what we are.

Imagine how the king, whose untold wealth in the discipline, starting from his court to steal the change out of your pockets. Yes?

That's about the same situation with a man. People in positions of great potential power, power, power, it can, in principle, anything to achieve pure methods, and he, by some of his brain Eclipse or something, instead of having to use riches he has from nature, begins to be seduced by something perfectly small and unworthy. On the one hand, it is, of course, is not good deeds in themselves because they bring other beings suffering - bad karma is generated.

But oddly enough, there is more deep; reason is not even that. In the end, well, karma, it is karma. It doesn't matter. The cause and effect. But the deeper principle here is that we instead remember that we are a great monarch, that we, the great Emperor, who, and so belong all the treasures that can without this strange and unworthy to go and get as much gold, silver, power as he wants... Instead, we cultivated the idea that no, we are not a monarchy, we are small, grey, wretched creature. If I, then, from his pocket not steal this little thing, I have nothing left. Yes? You know? That is, we act to prove his ignorance that it's true. Do you hear?

Student: Yeah.

Vadim Zaporozhtsev: We affirm it, unknowing the truth. This is the most dangerous thing here! The most dangerous one. Not even what you're doing, by and large, and the fact that you own these methods because it would once again confirm this misconception, and in a material or tangible terms.

Now, here's the sad part - when we confirm your own ignorance. Here, in this sense, Niyama is necessary.

Patanjali eight steps: Yama, Niyama, and others. Yama and Niyama are necessary for the simple reason that it is an effective method of dealing with your ignorance.

Here, for example, the official. Offer him a bribe. And the official realizes that the salary he is small, kind of money he will never get, and that if he doesn't take the bribe, then not see him all the pleasures of this life. And if he takes the bribe, he begins to live happily ever after, it really gets some material prosperity, but it sells the most valuable thing he has. In the end, if the Lord God put him in this table is bureaucratic, and if he working official, sooner or later, came to believe, to feel that he is Brahman, and nothing else, in the blink of an eye would have changed the conditions of his life. And he sells his this is quality, you know?


Student: Yeah.

Vadim Zaporozhtsev: He takes a bribe and agrees that, signed that he is not Brahman, but only a hunted creature, to whom the fates managed to catch this bureaucratic chair. That is, he signs that he will not jump! Himself signs of its limitations!

It is clear that when you yourself admit its limitations, you have no one to help. You yourself are actually programmed. That this is the most difficult to understand property of Yama and Niyama, the answer to the question of why we should follow these moral standards. But, on the other hand, you realize that the emphasis here has shifted from the actual actions from list of actions that must be done, or list of actions to do. The focus shifted in a different direction: and do you recognize yourself indestructible Atman, the King or Emperor of the whole Universe, or not recognize?!

Student: But you can think: "I recognize Brahman, but I will still take the bribe, even though I am a brahmin"...

Vadim Zaporozhtsev: Good if so. But this not happening in the minds.

34. About thoughts about violence and other things — committed, impelled to the Commission of [or] approved— arising of greed, anger [or] delusions [are] weak, medium and strong [and have their] innumerable fruits of suffering and lack of knowledge; therefore [need] to cultivate their opposites.

Review of Vyasa: Here, first of all violence is committed, impelled to the Commission and approved by 1; thus, [it] is of three kinds. In turn, each [of these three types of violence] are also of three types: due to greed for meat and skins; as a result of anger — "He caused [me] harm"; as a result of ignorance — "It will do me credit".

Greed, anger and ignorance are also of three types: weak, medium and strong; hence, there are twenty-seven varieties of violence.

Further, [these properties] — weak, medium and strong — also [there are] three types: weak-weak, weak-medium, weak-strong, average-weak, average-average, average-strong and, finally, strong-weak, strong-medium, strong-strong. So, [highlight] eighty-one kind of violence.

[However, on the other hand, the number of types] of violence countless because of differences between required, optional and General [provisions] and neischislimye species.

Likewise, [this system] is also applicable to cases of lying and other [defects].

Indeed, these "false thoughts are its innumerable fruits of suffering and the lack of knowledge, and therefore [need] to cultivate their opposites". [This means that] the infinite consequence of such [false thoughts] is suffering and ignorance, so must the cultivation of their opposites.

As you know, the one who resorts to violence first deprives its victim of strength [for example tying it], and then causes her suffering by attacking her with a knife or other [instrument], and then takes life away. But when he deprives [the victim], his own source of life — consciousness and the body also loses energy. Causing suffering, he suffers in the [various] Hells or [being born in the world] of animals, hungry ghosts, etc. Taking away the life of [his victim], he exists in every moment as if on the verge of losing his own life, but even wanting death, it continues in some way even to breathe, because inevitably need to experience the consequence of the [inflicted] suffering. And even if [the consequence of] violence may be weakened due to the [accumulated] of virtue, and then, if finding a happy [form of birth], his life will be short.

Likewise, [this system] is applicable as possible, also to cases of lying and other [defects].

So thinking about the upcoming inevitable consequences of false thoughts [about what is in the highest degree for it] unacceptable, [the yogi] does not direct your mind to thoughts about, [but] the reason for their eventual elimination [can only be] the cultivation of their opposites.

When false thoughts no longer arise, it is generated as a result of this power is a sign of perfect abilities of a yogi. For example...

Student: And then the next aphorism.

Vadim Zaporozhtsev: once again the aphorism is read.

Student: "About thoughts on violence and other things - committed, impelled to the Commission of [or] approved - arising of greed, anger [or] delusions [are] weak, medium and strong [and have their] innumerable fruits of suffering and lack of knowledge; therefore [need] to cultivate their opposites".

Review of Vadim Zaporozhtseva: I will not like Vyāsa, to indulge in mathematical analysis degrees of strength and weakness, it has always been a strong point of Buddhist schools. They loved it, honor them for it and praise.

Student Classification?

Vadim Zaporozhtsev: Yes, here they are all clearly structure: is the three kinds, five kinds, this is ten kinds. And all sorts of combinations follow, and meticulously regarded them. Good approach. But we will not go this way now.

So, the meaning here. The manifestation of these negative actions leads to the fact that the soul... Yes, these actions can be in different "quantities": weak, strong, medium-impact. Accordingly, the reaction returns to these actions the same. If we do these things, we begin in the future to suffer the karma that comes. But here, you see, not even the fact that the action itself, and sometimes more subtle moments like this.

Some say "But I ordered one to the other. They are there for each other in a cabbage cut up, and well I like to do with it. I didn't kill anyone". However, the result of karma will be sad and he also. That is some kind of ruler sends troops to kill someone. Those kill. It would seem that the Governor didn't kill anyone. Vladimir Ilyich Lenin, in my opinion, anyone with his own hands strangled and no, he did not shoot. But gave orders to have this done.


Student: Yeah. Was the reason.

Vadim Zaporozhtsev: And the reason. In fact, there was a very strong reason. I don't want neither good nor bad to say, but, nevertheless, it is.

Karma, it's not that tricky. She understanding. We should not deceive ourselves that someone else's hands, something was done. Still will return as it must go. But there is still little in the other aspect of this aphorism: okay, if we feel in ourselves the occurrence of such negative trends. How to deal with them? If we feel thirst manifestations of this negativity, we feel anger or greed. We show some absolutely terrible ignorance due to which come some negative results. Well, this is a terrible ignorance? Here, you became President. Instead understand the situation, you went into the bout. You know? And the whole country is in the tar-Tarara flew. Why did you do it? You did, in General, of ignorance. Because of his stupidity. And, of course, it is necessary to have sufficiently clouded the brains, to have these powers, to sit at the helm and lead the country somewhere to a standstill.

Now, if these trends occur, we feel it. The person who does yoga, one way or another, dimly feel that he is now in a state of stupid ignorance, that is, somewhere that he about it starts talking, in some kind, for example, a region he doesn't understand something yet. Or feels anger and wants to take away, so that interesting rattle from a friend. Here I feel the anger, I feel like I'm already starting to capture it all. How to deal with it? Yes, I understand that it is bad.

Student: And how to fight it?

Vadim Zaporozhtsev: We discussed this. Combating this is as follows. We do not say to yourself: "I can't feel anger." On the contrary, we are strengthening the opposite quality.

Testing the greed, we don't say to yourself: "I'm not greedy I'm not greedy." No no no! We, on the contrary, itself strongly say: "I am generous, I am generous, I am generous". We focus not on the negative trends that occurs and on the opposite. Only it brings fruit and results.


Student: why? Because they are symmetrical.

Vadim Zaporozhtsev: Yes, it would seem, what's the difference "I'm not greedy" or "I am generous". Yes? Even from a linguistic point of view: both seems to be talking about one and the same. But it's actually much more complicated, including, and linguistics. When we say "I am generous", we thus confirm what is really there. If I am Brahman, if I have anything you want, enough, it is my natural quality of generosity. And saying this to yourself, you sort of remind you of who you really are. But saying "I'm not greedy", as if you deny something and so no. You are nonsense. How would you come up with a Chimera.


Student: Even acknowledge what greed is, but I don't have it.

Vadim Zaporozhtsev: exactly! You basically agree that greed is in principle there, but I supposed it is not. But greed is not in principle. It is a product of delusion. As soon as the delusion disappears, disappears and greed, and anger, and everything - all negative, I mean emotions.

Therefore, the method of dealing with these obscure actions, emotions is not the focus on them, even negative, and focus on opposite things. This is very serious technique, by the way, if we talk about psychology, which I dislike. I dislike psychology.

However, even in modern psychology, there is a fairly good confirmation of the same in terms of practical help to people: if you are missing some knowledge, and you want to, you don't focus on the fact that you don't have it, and you focus on the fact that you already have. You shift the center of your consciousness, and consciousness is energy. If you look even on a small speck of knowledge that you have, and impregnate her with his consciousness, then around her begins to grow around the cross, more and more knowledge. You thereby raise your knowledge. And to focus on the fact that, well, I have no knowledge on the denial, the negative, you actually not add or subtract, you record the situation. This is very important to practices.

That came to you busy people to do yoga. If they like what you do, they can stay involved. If they don't like, let them leave your criticism to yourself. Or go somewhere else.


Student: Why?

36. In approving the truth of the action and the result become addicted [from him].

Review of Vyasa: [When the yogin says]: "Be righteous!", — [man] becomes righteous; "let you reach the sky!", — [and man] becomes heaven [form of existence]. His words have the force of infallibility 1.

Review of Vadim Zaporozhtseva: Here, the second superpower of the truth.

Each of us has this ability: to say anything else, and to do this we can either truthfully or untruthfully. To do can truthfully or untruthfully. The question of how itself should be conducted. That is, always to speak the truth, but, you know, sometimes even the truth can cause such harm, which, of course, better to remain silent. And so here we need very seriously to take this approach very seriously to consider, because we don't have word to bring harm. Even if it were true. Here's the situation: you tell someone the truth, and he will take, and "die", you know? "You may kick the bucket" as they say. This is very important.

But on the other hand, in all other cases, when we do not believe this truth no harm, we should speak the truth. It is declared by Patanjali in his enumeration of rules which we must obey. And if the person is a very long time adheres to this rule...

Student: he does?

Vadim Zaporozhtsev: He tries to speak only the truth. If he feels that he cannot tell the truth, he's not going to openly lie. He is either silent, or not answering.

You know, sometimes you can put a person in a hopeless situation, to make. Sometimes with a knife to her throat stick: "And now you tell me, tell me, tell me!". It is clear, sometimes it's very hard from such Intrusive requirements of the truth to get rid of and if too much get, then of course it is possible and to tell the truth sometimes. But if you feel that the truth for one reason or another say inappropriate, what will it bring suffering or negative consequences for living beings, then, in any case, do not lie. Here is just the opposite applies. Do not lie.

Student: Actually... it's unrealistic...

Vadim Zaporozhtsev: of Course, this is ideal. We have to lie very often and very much. So arranged our society. We need to deal with it. But again, the best of their ability. Because there is a moment, where the border area, where in fact it is not clear whether you're telling the truth, or a lie. A typical example is a business. There the truth is not that impossible, but silly sometimes.

Student: Why?

Vadim Zaporozhtsev: Is the horizon of any phenomena and things that no one really knows how they will be. You come to a brokerage company, you say: "Guys, will buy shares in this company. You will rise". And they start you bright perspectives to describe: what is a strong company, they have stocks of such fact, such smart engineers, and so on and so forth. Like really, things, knows, probably, only the Lord God. But what that man is, roughly speaking, advertises, is like his vision. Here's another area is not formed, and swirls-the swirls-the swirls, and he shapes it in the direction he wants it to be. And if indeed it makes it fair, in this direction it will go. That is, from this state still undecided, the future will become precisely specific particular property. Although for the sake of objectivity I must say that what he says is controversial.

Pupil: Yes, can be, and may never be.

Vadim Zaporozhtsev: Someone else will say, "No, guys, everything is exactly the "opposite". But it's his point of view. However, if the same situation there are two different points of view, so one of them is lying. So we could say if we stuck a stupid approach. And in fact, none of them is lying!

Student: Why?

Vadim Zaporozhtsev: Because each of them has its own vision that is not yet formed. In this sense, it is a subtle point, a very delicate moment. On the other hand, if you do not, you generally will not form the future. If you come in a brokerage firm, you know how the old man sold the cow: "Yes, this company, Yes, there is good management, what can I say, the best in Europe, but here there is the chief accountant of the drink, you know." That is, you can always add this as the truth, which is not actually true, but can affect the situation in another direction.

I immediately isolated from the notion of truth here is this region that is not formed. About it I'm not saying. I'm telling you now that if you have an opportunity to speak the truth for what it is, and you are fully convinced of this, so you're not lying to yourself in quite specific things, then eventually, if you follow this, you have a very curious ability. Superpower. One of the most fantastic abilities.

Is that in the future, no matter what you say coming true. The power of the curse. Or the power of blessing. And just in proportion as the man begins to speak the truth... I don't know in what proportion develops this ability. This very much says Patanjali.

Student: That is even all that such a person would think.

Vadim Zaporozhtsev: Express. All that he will make. To think he can do whatever he pleases.

Student: But the idea – this is also a potential...

Vadim Zaporozhtsev: you Know, when you speak, it's much stronger: how would you confirm. Remember the mantra-yoga!

What is the word? It is a confirmation of thoughts. In fact, when you say the word, you're no more, no less, and they do. When you have a thought in the mind jump, jumping here and there, you have sorted out different options. More precisely, you're not sorted, and the mind goes through. He, as an analyst who tries this way and that commercials turn, plays with the data, playing with meanings, nuances. When you said, you, like, took, and cast from the hot metal of some form: and frozen! You know, the word is not a Sparrow, they say, released - ago won't get caught. Approximately the same situation here. "Bless you, enlighten you!" Or "Reach implementation". All! If it came from the lips of the Saint, who all his life did not lie, his words tend to come to life. Here is such a property. So if you what a Saint will bless and say: "Sasha, it was amazing!" - so, can rejoice.

Then go!



37. In approving the theft all jewels flock [yogi].

Review of Vyasa: Jewelry flocking to him from everywhere.

Review of Vadim Zaporozhtseva: This follows from the principles. When we settled in theft, nepristoinyi myself another, sooner or later arises, if anything, superpower: money and all material benefits will start for you to stick yourself, if hands on stick.

That is, if a person has the ability not to steal, not to assign someone else, then life itself will bring it all in huge quantities. Again, as allegations of theft it will be shown.

Student: But here it is written as if every person, every second was stealing all the time.

Vadim Zaporozhtsev: see, the thing is that all of this is transferred Patanjali as the main principles. After all, why the world is how we got it? Yes, because in this life, in a previous life if we were prone to theft, misappropriation is not his, and all this gave rise to the superimposition of many, many imprints of karma. And we now live in a world that we sometimes really don't like.

Student: Why?

Vadim Zaporozhtsev: Yes for this reason. After all, why we are inclined to steal? I repeat. Yes, because we think we can't achieve any other way. We again downgrade our own "I". We say: "If you do not steal from a neighbor, then in another way I won't reach". And when a person steals, he rejoices: "Oh, what a little thing I stole! How cool!" Yes? But he sort of pushes himself in the lists of slaves. If he does so, he thereby gives to show the power of his "I", the power of the "I". And the power of his "I" even without him asking and wailing will itself bring him what he needs. Moreover with excess.

Here in this sense. Then go!

38. In approving abstention is gaining energy.

Review of Vyasa: as a result of abstinence [the yogin] is strengthening its unrestricted 1 ability. Being made perfect, he may transfer his knowledge to the students.Review of Vadim Zaporozhtseva: it is very curious. We are talking about what is called Brahmacharya. Pay attention, there is no word about sex!

Student: Why?

Vadim Zaporozhtsev: Because Brahmacharya should not be understood in the narrow sense of abstinence in sexual terms, but should be understood more widely. As a temperance in sensual terms.

We have feelings. If you come to some experience, we enjoy. If you come other impressions, we do not like. If we indulge your senses and consume all my time, all their energy on pandering to this sense gratification, then we remain at this level. And we can't move on to the next higher level of pleasure a high status. And under brahmacarya in the first place, it is implied - don't waste this ability, not to burn money in the form of a torch.

There is a wad of hundred dollar bills. Can burn and watch as it is warm and beautiful Shine, and can use it for more serious purposes, if you will. Not to ruin this one stock that you have, something stupid, on the pleasure which may be transient, it is not strong. To stop the power drain.

If a person starts to adhere to this policy brahmacarya (also called, "the accumulation of Brahma"), then he has other abilities. And one of the most powerful abilities is to teach others. After all, it is the ability...


Student: That is the only asceticism, whether that is acquired this ability? How is it interconnected? To teach others and renunciation of sensual ...


Vadim Zaporozhtsev: Cause under brahmacarya in the first place, refers to prostrate of energy, and we sometimes give this bunch together. For the undeveloped man is the same: waste of energy and pleasure. But as soon as he thins, he realizes that it is, generally speaking, two big differences. On this subject I could read a whole lecture. Actually, we do in Tantra yoga. I don't want to touch this topic, but in a nutshell I will say the following.

The man who observes Brahmacharya, even very rough, blunt way, that is simply, literally, does not know the subtle practices: how to share the loss, and separated from this subtle energy that it is not lost, and to experience pleasure. This is what Tantra yoga.

And just stupidly yogi does nothing: neither sex, nor the way of sensual satisfaction, strongly keeps himself in check in relation to other sensual objects. I stress again: it is not only about sex.


Student: That is it food for?


Vadim Zaporozhtsev: you Know, I am very much impress, I'm sorry that these Hindu sects, which are very rigidly insist on Brahmacharya. Don't have sex. Pay attention to their diet. They devour a huge amount of sweets. They have great sweets, great sweets, I never ate and hardly anyone...


Student: why is it so?


Vadim Zaporozhtsev: Not enough sensual... Sensual hunger as if they stand on the consumption of sweets.

Student: Why?


Vadim Zaporozhtsev: Because we need something to replace it. They're not used so keep yourself in check. Well, what's the difference, you spent energy through the channel of sex, I mean through sex, or you spent it through the tactile sensations of taste? You are there, and there actually were towards sensuous feeling. And from this point of view, so that that way, you that energy is somewhere lost. But, of course, there is a fundamental difference between, say, sexual energy and what we feel when we eat something. That is, it felt different. A fundamental difference.

Student: Why? In its consequences, amount?


Vadim Zaporozhtsev: the karma produced by this moment.

The fact remains. If the person keeps himself in check if he does not allow his sensual pleasures prevail over him, and somehow maintains that he has a superpower. Especially when it comes to sexual some points: superpowers are very much increased. That's why all world religions and insisted, and insist, as the commandment says: thou shalt not commit adultery and so on and so forth.


Disciple: But it is called asceticism - abstention from sensual pleasures?


Vadim Zaporozhtsev: Yes, in that sense, Yes. But see, here's how...

Here is the word "abstinence", it is some sort of careful, moderate, and there "austerity" when you go straight forward all the stronger. You don't even so much refuse from the positive, how much more and add negative, you know? Here is a little bit of difference in the notion of asceticism, in such a harsh concept of asceticism. However, if the person is in control of this thing, then he has, in particular, and this ability - the ability to teach.


Student: Why?


Vadim Zaporozhtsev: Because we listen to his words.


Student: And why this ability?


Vadim Zaporozhtsev: Nobody knows. Or rather, how... I just don't want this topic seriously enough to discuss. It's mechanisms of action. Don't want to discuss. Enough that we mention that it is. Why this occurs I'll explain later. There is also quite a logical mechanism.

Then go!



39. When the hardness of the rejection of the gifts [occurs] full enlightenment with regard to [all] the "why" associated with the birth.



Review of Vyasa: he having [issues:] "Who was I? Why was I? As it [happened]? Why? Who are we? Why are we going?" And thus his desire to learn about their own existence past, future and intermediate [state] is satisfied by itself.

These perfect ability 1 [arise] in achieving sustainability in self-control (Yama). Now consider [perfect ability, arise], if the regulations (Niyama).


Review of Vadim Zaporozhtseva: Consider this aphorism. Subject to the acceptance of gifts which have powers? There is the ability to know what is called its previous birth and in General everything that is connected with the previous births and future births. It is believed that if one follows this principle, then sooner or later he has this ability and he sees.

Student: Why does it occur?


Vadim Zaporozhtsev: When your mind is clouded, you use it as a computer or something, which shows you all the future consequences of your present actions or the consequences that you have now, the things you have done in the past. In the past it meant in a previous life. And if people approved of it... Again, here are the different understand the lack of gifts. Here, the acceptance of gifts sometimes realize not to take bribes. Sometimes it really means to be independent from anyone.

Once Diogenes came to Alexander and asked, "What can I do?" What Diogenes, looking at him, said, "the Only thing you can do for me is to step away from the sun." Because every morning he got out of his barrel and was basking in the sun. Alexander just stood up in such a way that blinded him to the sun. Although he could give Diogenes anything. Any riches, because Alexander the great was very fond of that kind of people, and many had wealth and means. But in fact, to be perfectly honest follower of this principle, even the fact that Diogenes asked to accept as a gift that Alexander the great withdrew and gave him the sun - is also insufficiently thorough execution of the principle. That is, he, to be consistent to the end, had to say: "Nothing from me you do not. Can even the sun, to me obscure, because my sun, my "I" Shine in me". That's when a person has a superpower - when he spent a long time practicing this kind of thing. And again...


Student: how is it interconnected? Why when approving the rejection of the gifts there is the ability to know past lives?


Vadim Zaporozhtsev: There are many explanations. I'm one of them say.

Look, when you get something from someone or from something, you get a thing that bears the imprint of that person. And thus the thing you actually get in the first place, mark. Imagine how some thing was lost in clouds of mist and smoke, so you don't see the thing itself, you see only this print, and you have the variance between the actual thing and information about it.

Where is this thing? What is its background? What is its meaning? And so on and so forth. You stop seeing, you see the print put on this thing the previous owner. It turns out the discrepancy between things and information about this stuff. If this is still going on, our cognitive abilities begin to fail. That's one thing and we perceive it with this fingerprint as something else.


Student: It gets tied to the person who gave this thing? One kind of it something like...


Vadim Zaporozhtsev: Yes, of course! You know, when you something to someone give, it turns out that you pass not only the thing but also its mark on her. As a result, this ability becomes blunt. When we refuse this kind of moments that arise? Occurs that we begin to see... All the things that come to us, already have their own imprint and not done. And once we see a thing with its own background, we develop this ability. We see the thing and know that there was it so-and-so. And the background she was so-and-so. And, accordingly, the future at it is that something will. We would purely see it all.

And is directly proportional: the more of these cases happens to us, so this ability in us has been developing, because our mind is a very powerful tool. The only thing that we did, I'm sorry, "feed" wrong. But feed not in terms of food and in terms of information. We feed it correctly. As a result there is a discrepancy between cause and effect. This ability of ordinary people is not observed. And the people who follow this rule, on the contrary, with time it develops.


Student: Then in relation to myself, too it is possible to know their background?


Vadim Zaporozhtsev: Yes, primarily in relation to himself. We can already see, we are already beginning to relate cause and effect. This ability occurs.

Here ends the pit.

Following that we will consider - tions. But before you go to Niyama, again and again I want to say that, unfortunately, is very hard, so here "zero", "off", "tomorrow" to start living for all the rules. Very hard!


Disciple: In what way?


Vadim Zaporozhtsev: The funny thing is that by and large is not necessary. Rather, we must aspire to, and eventually we will reach this level. We must not, of course, ourselves, but on the other hand, if we now have a situation where we find it difficult to follow these principles, then by and large this whole situation has created a we do. Now we need to get to the level where adherence to these principles is quite natural. But again, everything must be taken not stupid.

For example, Brahmacharya. At first glance the concept of "Brahmacharya" is actually formally negates all Tantra yoga. What is Tantra-yoga, if Brahmacharya? If you think about it logically, right? But here we must understand that these steps are very noble – not a goal but a means. And we should always follow common sense, otherwise you may be a deranged fanatic, maniac, one thing very hard to follow, but something else not to follow.

41. The purity of sattva, mental satisfaction, concentration [of consciousness], control of senses and ability of self-observation.



Review of Vyasa: [the Words "and] there" doing the sentence. Thanks to [practice] of the purification, there the purity of sattva; it is the mental satisfaction, of the concentration [of consciousness], out of it, the subjection of the senses, it is the ability of the sattva of the mind to introspection 1. All this [the yogin] acquires the hardness due to the practice of cleansing.

Review of Vadim Zaporozhtseva: shown Here is an algorithm: how occurs one after the other. It is clear that we are overcome with passionate desire or the thought of throwing when we are in a state of rajas, activity, when our mind is torn. It something "not" something, "not so," he in active activities. Something he feels a dissatisfaction with something and a desire for something, this causes him to move and to do something. Vanity. That is, people bustling in every sense of the word.

But when practice begins, people practice these methods attains the state of sattva, the state of clarity. In this state of clarity he has no desire whatsoever to do, not because he is stupid and does not understand some of the finer things in life. But because he is in a state of satisfaction. The state of sattva, when it comes, can be described as "inner contentment".


Student: Why is this happening?

Vadim Zaporozhtsev: the State of sattva is a state of purity, a state of refinement and enlightenment, where the properties of our "I" are shown in the maximum form, and a sense of satisfaction, a feeling of contentment – this is the property that we have by nature. We do not need to achieve it, it is in us already laid. Reaching the state of sattva, we like it open.

As soon as a state of satisfaction, the mind ceases, like a rat, "to rush about on corners": for something to grab, where to run. It is clear that the mind that is torn from fear, on the contrary, runs to some bait. But when there is an inner satisfaction, inner contentment, it is easy to control the mind. That is, he gradually begins to lose that tendency to rush.

As soon as he ceases to rush, he is prone to concentration and to a kind of contemplative behavior, i.e., to the concentration of the mind on certain objects. Here is the fundamental difference between the mind of the animal, which, also, in General, inert. It is also, in General, are not in a hurry. But it is rather scattered, and in a state of sattva, in the state of peace, the rays of the mind, on the contrary, are concentrated.

It is clear that as soon as this occurs the concentration, and note, here everything is natural and effortless, that is because of the sense of contentment comes a sense of focus. So, as soon as a sense of centeredness comes, is manifested, first, further increases the feeling of contentment, and, secondly, the amount of darkening waves that pass through our mind is drastically reduced. And the mind has a tendency in the state of sattva to come to an ever deeper concentration as long as the mind does not remain with one thought, and then the latter disappears, and achieved a state of knowledge of our "I". Our consciousness reveals itself as our "I" when it is not looking in the "mirror" of the mind, and looking in on itself. All! The logical chain is completed, then enlightenment is achieved.


Student: what does that mean?


Vadim Zaporozhtsev: this implies that the approach in the direction of enlightenment can be smooth and so soft, are growing. That is, to you it is pleasure, everything in your life was good, and it's growing growing, growing, growing - slowly, silently as long as you do not qualitatively change and do not go into Samadhi without thoughts - when there are no objects for attainment, when the rays of consciousness did not highlight any objects for understanding this Universe, but on the contrary, turned inwards, Looking, that is the puruṣa. Once this happens – everything! the ultimate goal of yoga is achieved. Here meant this...


Student: That is the yoga of Patanjali offers this approach? Immediately, a sharp stroke in Samadhi, namely gently on the rise?


Vadim Zaporozhtsev: No, the approaches can be very different. Background can be... everything is going Smoothly or drastically, depends on what karma you have. You know? Depending on the karma of these moments will happen. But in any case, it underlines the very mechanism of engagement. Practice, the attainment of sattva, concentration of consciousness, the ultimate enlightenment. It is in your life to go, nobody knows and hardly anyone can tell.


Student: Why?

Vadim Zaporozhtsev: Because in order to reach sattva, it is necessary to remove dirt, rajas and Tamas. And it may be soft deletion, you know, layer by layer, and can be sharp.


Student: Explain?


Vadim Zaporozhtsev: What I mean? Let's say you're facing a wall of obscure costs. You can put the dynamite and blow it up, and there it was, but it did not. This sharp change in the situation. Maybe instead, you'd like to scrub a dirty, dirty glass. You rubbing, rubbing, rubbing, it becomes more and more transparent, translucent, and transparent. It is clear that it depends on...


Student: from what you practice and what kind of karma!


Vadim Zaporozhtsev: away we Go!


The commentary to the aphorisms 28-41 Chapter II, "the Yoga Sutras of Patanjali"

28.1. "Auxiliary means of yoga" — yogdhga. Details about them see [YS II. 29].

29.1. In the Sutra here yamaniyamdsanaprdndydmapratydhdradhdranadhydnasamddhayosfdvangdni.


In the adopted system of classification the last three "auxiliary means of yoga" (yoganga) received the name of "internal funds" (antaranga), and five others — external (bahiranga). S. Radhakrishnan, notes: "while the yoga of Patanjali include all these funds in one scheme, in his later works arose differences. So karma-yoga is a system of salvation by work, bhakti-yoga insists on achieving perfection through devotion to God, Jnana yoga speaks of perfection through wisdom, and Raja yoga deals with the exercise of consciousness and mental abilities. Hatha yoga considers methods of control of the body, regulation of breathing and mantra." Cm. [Radhakrishnan, 1931, p. 353, note. I].


30.1. Nonviolence (ahimsa), said S. Dasgupta, is seen in yoga, as in Jainism, as a basic moral ideal, as oriented outward behavior and other virtues are subordinate to non-violence in the sense that it includes them all. Cm. [Dasgupta, 1930, p. 302 ].


30.2. According to Vācaspati Miśra, "rooted in him" (tanmula) means that if everything else is done in compliance with the rules of non-violence, then this is equivalent to saying that it is not performed at all, because in this case all kinds of self-control (lorpu) barren (nisphala). Cm. [TV P. 30, p. 103].


30.3. In the Sanskrit text satyam yathdrthe vdnmanase.


30.4. In the Sanskrit text asastrapurvaka.


31.1. In the Sutra mahdvratam, lit. "great vow". As follows from the context, the "great vow", or the actions considered in this case as a synonym of self-discipline (yama). Cm. [Dasgupta, 1930, p. 330].


31.2. In the Sanskrit text jdti... avacchinna. Here we translate the key word jati in accordance with its more recent meaning — "caste", but, apparently, in the texts of the classical period in the ordinary sense, it means a form of birth. Wed, for example, [AKV III. 24].


31.3. In the Sanskrit text samaydvacchinna.


32.1. The Sutra is niyama, which can be interpreted as a regular fulfillment of certain requirements or as higher control (see, e.g., [Dasgupta, 1930, p. 66]). In principle, however, it is preferred to leave this and other technical terms in transliteration.


32.2. Lit. "extreme opposites" (dvandvasahana).


32.3. In the Sanskrit text here kdsthamaundkdramauna. Wed, however, the translation of John. Woods: stock-stillness and formal stillness (Woods, 1914, p. 181]. Modern yoga researcher A. Wezler examines in detail the fragment of the commentary of Vyasa in the context of available manuscripts vivarana (the"Clarification to Patanjala-yoga-sastra") and concludes about the necessity to correct the reading akaramauna (apparently there is no such word as akaramauna!) a kasthamauna, because such a reading is given in the "Explanation". Cm. [Wezler, 1983, p. 32-33].


32.4. Cdndrdyana moon post, when the number of mouthfuls of food is gradually reduced from fifteen to complete starvation. According to the commentary, Vācaspati miśra, "this and other vows are described in the "Vishnu Purana" (VI. 7. 36-37)" (the identification of John. Woods [Woods, 1914, p. 182, note. 3]; see [TV II. 32, p. 106]).


32.5. CP. [YS P. 1].


32.6. For details, see [YS I. 29].


33.1. In the Sutra pratipaksa meaning "antidote", "remedy". CP. [AKV I. 1.].


34.1. In the Sanskrit text krtakdritdnumodita.


35.1. There are a few different translations of this Sutra: "[When the yogin] has implemented the principle of non-violence, in his presence (tatsannidhau) [all] refuse to hostility".


35.2. Vācaspati miśra explains: "It happens to all living creatures (praninam). Even those mutual hostility which constant — the horse and Buffalo, mouse and cat, snake and mongoose — in the presence of the right honourable (bhagavatah) [of a yogi], realize the principle of non-violence, abandon their enmity, experiencing the impact of his consciousness." Cm. [TV II. 35, p. 109].


36.1. In comments Vācaspati miśra: "an Action (kriya) means the righteous and the unrighteous way of life (dharmadharmau kriya); its consequence, i.e. the fruit,— [finding] heaven (svarga), hell etc. and it all depends on him, i.e. words of the right honourable [the yogi] becomes the basis of this. The dependence of the action, [Nogin] said: "Be righteous!" The dependence of the investigation, [when the yogin] says: "Heaven". "Steadfastly true" — inevitable (apratihata)" [TV P. 36, p. 109].


38.1. In the Sanskrit text here apratigha — lit. "not meet opposition."