Yoga s

Now I will discuss these five operations one by one:
Verses, Translation and Commentary 85
Correct Perception:
The most interesting feature of this operation is our dependence upon it. The
question arises as to why we need a psychological tool for correct perception.
Why is it that we could not perceive reality without having to use the mentoemotional
energy? The question is this: If as this sūtra indicates, we are
dependent on the correct perception vibrational mode of the mind, then how
can we restrict the energy so that it does not shift into the mode which gives us
incorrect perception or unrealistic imagination? As we consider these sūtras,
we will see if Śrī Patañjali dealt with these questions. Otherwise each yogi will
have to get answers from another authority and from his own valid research.
The only thing we know for certain is this: the mento-emotional energy is
capable of five kinds of operations. Furthermore, normally we do not control
this, but rather this happens reflexively. What yoga process gives us the ability
to control this either absolutely or partially?
Incorrect perception:
The problem with false perception is that within the energy itself, there is a
tendency not to recognize the vibrations which cause false perception, but
rather to try to correct such perception by various haphazard applications.
Therefore we have to train the psychology in a different way, in a totally new
way, so that it becomes concerned only with recognizing the vibrational state
from which false perceptions are derived. This means that we have to advance
to higher yoga in dhāraṇā linkage of the mind to higher concentration forces.
It is not false perceptions that are the problem but rather the vibrations in
the energy which cause the wrong views in the first place. We have to strive to
recognize these vibrations and to stop them, so that the mind may function
only with the vibrations which produce correct or true perceptions. This will
take repeated practice, because the vibrations which produce false perceptions
are naturally occurring. It is not a matter of suppressing these undesirable
vibrations, even though a yogi will have to suppress them from time to time. It
is rather a feat for the yogi to cause the mind and feelings not to vibrate in that
way. This would require a mastership of prāṇāyāma and a strong development
of vigilance and acute dispassion. These aspects will be discussed in detail
elsewhere in this commentary. It is mentioned by Śrī Patañjali.
SPECIAL NOTE:
Two persons in particular requested that I write this translation
and commentary of Śrī Patañjali Muni’s Yoga Sūtras. Those
persons are Śrīla Yogeshwaranand Yogirāja who has departed
from his physical body and Sir Paul Castagna, who to this date
(Jan. 2003) still uses a physical form. Śrīla Yogeshwarananda,
thought that I was duty bound to write such a translation and
commentary and that it would benefit me. Sir Paul Castagna
thought that I would further break open the meaning of the sūtras.
In any case I now thank these two individuals for their pushing
and tugging.