The Yoga of Patanjali

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28 Lessons on The Yoga of Patanjalithere is a purpose served by it. If there is the absence of thereaction there is no birth and no living to a finite being. Theyare necessary but it is also necessary to know that they areonly reactions that do not belong to your basic nature. Thereaction is part of the action of the instrument which you callthe human constitution. It is only to find out that you have tolead a life remembering what is true and what is false. Actionsare true and reactions are false. It is to remember this and todiscriminate between the two, but not to eliminate the reactionthat Patanjali shows the difference. Remember you have tosuspend the reaction and not to try to remove the reaction. Itis not for you to condemn or take away the reactions but toknow their limitations and to have a mastery over your falseexistence to use it according to the intention of nature.Let us try to know more about these reactions byclassifying them so that we may be able to suspend themsystematically. Patanjali says that there are five types of reactions,comfortable and uncomfortable. That means the result is eithercomfortable or uncomfortable and it all depends upon the waywe tackle them and the presence or absence of our masteryover them. They are simple when they give comfort, but theyare complicated when they cause discomfort. The five typesof reactions are as follows : 1) Right measure 2) Wrong measure3) Imaginative measure 4) Absence of measure 5) Impressionof measure. In Sanskrit they are respectively called, Pramana,Vipryaya, Mithhya, Swapra and Smrithi.In terms of these five reactions the mind and the sensesapply themselves to the environment. The first item is the measurethat is used by the mind to know the environment. The mindreacts to the environment using the very same environment asa measure to know things. When we go to the market, to purchasesome cereal, then the seller measures the cereals and sells to
Lesson - 2 29us. If you want to measure the length of anything you will measureit with a scale. Just as we use the measures and weights, ourmind and senses receive everything by measure. For examplehow do you know that the ceiling of this house exists? It is bythe difference of colour and shape. Here the walls are whiteand the ceiling is not white. There is the line of demarcation,the line is dark. Here we have light and there we have darkness.Thus our eyes know that there is a line, there is a ceiling andthere are squares on the ceiling. Here we are using the shadowand light as our measures. In the other thing, we are using thedifference in colour as the measure to know that such a thingexists. These measures exist as different types to ourunderstanding. We use these measures and we understand theobjects around us. I use the shape of your head as the measureand know that there is your head and face. By this I know thatyou must be present. Then I begin to react to my measure ofyour presence, think that I transact with you. If I say, “Hello,Rudolf” by seeing only Rudolf and not others, it is by the rightuse of the measure. My eye helps me to know everything ofthe face, head, body and clothing of Rudolf and uses them asmeasures to know that here is Rudolf. From behind a wall Ihear his voice and say “Here is Rudolf”. Thus I can use soundas another measure. My ear helps me to use the measure rightlyand I find the presence of Rudolf. When we use the measure ina right way it is called the right measure. Then we receive thecorrect impression. This is the first type of using the measure.Sometimes we use the ‘right measures’ bysupplementation. One sense can supplement the other accordingto the need. Even then we can use the measure correctly. WhenI came here into this building for the first time, I had to knowthe plan of the house, the doors, the entrance and the exit. Thenmy mind begins to receive impression and establish it in memory.
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158MASTER E.K. WRITINGSIN TELUGU1.
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160MASTER E.K.’s BOOKS ARE AVAILA
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