The Yoga of Patanjali

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38 Lessons on The Yoga of Patanjalibreak the lock and the door trying to meet you. By virtue ofthe second faculty, inference, you can have an understandingthat the door is locked. Then with the same inference you willunderstand that Rudolf is not at home and also that he issomewhere else. Our direct perception of the door and thelock cannot provide this information. It cannot make us knowthat there is no one in the house. As you enter this house forthe first time in the morning suppose you find the handstick ofa person placed at the door. Immediately you will understandthat Mr. So and So (the owner of the hand -stick) is present inthe house. This is inference. What you see is only a handstick.What you know is that the particular person is present. Directmeasure is not capable of giving us much information to live inthis world. It should always be supplemented with inference.Otherwise people cannot live in the world.A friend brings in a packet and says, “Here are the legumesand apples.” What we see is the packet, what we know is thatthe legumes and the apples are in the packet. Without inferencewe take the packet as legumes and apples. Then we begin tocook the packet or eat the packet. It is inference that makesus open the packet and sort out the legumes and apples to beplaced in their respective racks. We go to the Railway Stationand ask for a ticket. It is to take the train and to go to Liege.This is inference. If there is no inference, we purchase the ticketand come home. Or sometimes we get into the train without aticket, or we get into any train that is there on the platform,never to reach the destination. Inference makes us understandthat the ticket is to make us get into the right train to find LiegeRailway Station to get down and go home by force of habitthrough the power of inference. On the platform, we see it iswritten ‘Brussels’. If there is no inference, we believe that weare in Brussels. Power of inference makes us know that thetrain for Brussels will come and stop there. We make a traineduse of these two faculties in our day to day affairs.
3. Representative measure :Lesson - 2 39The third one is the measure by a vehicle which the Yogiscall the vehicle of Authority. In the absence of the first twomeasures the third one serves the purpose only when we knowthat it exists and only when we come to know of its validity. Atthe dining table you say “Sugar”. Then Ruth says, “There is nosugar”. Then you will know something about the sugar. Herethere is no direct perception, there is no inference. But you seethat there is a direct transaction about sugar. You know youwant sugar at first, then, by her word, you know that you cannotget sugar today. All this you know in the total absence of sugar.The whole thing is conducted by the power of word and it iscalled the ‘vehicle of authority’. Here you use sound and wordas measure. This you do, to know things physical, mental andspiritual. This you know through space. You can know thingsthat exist elsewhere. You can know things that exist in the past,present and future. I ask Ruth “Is there coffee?”. She says“There is no coffee.” We talked of coffee when there is nocoffee at all. How could we talk of it and decide?. It is by thepower of the word.In olden days there was a Guru training his disciples inYoga. One student could not understand this third applicationof measure. The Guru tried to make him understand for threedays. There was no use. Then he applied the practical method.The Guru went to the river bank with his disciples and askedthat particular boy to go home, search for the Guru’s vesseland bring it. The boy went home, searched for it, returned andsaid : “Sir, the vessel is not there”. “Have you searched?” theGuru asked. “Yes” the disciple said. “What for you havesearched?” The Guru questioned. “For the vessel, Sir” the discipleanswered.
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