《瑜伽经》共有196个sutra，或196个诗节，分为四个”Pada"，或四章，其中的每一个诗节称之为一个“sutra”，一般常规的、传统的做法是每一个sutra都给予单独的注释，但我相信大多数读者读《瑜伽经》都有云里雾里的感觉，其原因是找不到常规哲学的理论层次和内在关联，即使某一个诗节经注释后似乎理解了，但其实在上下文的连贯性上还是没有领悟。原因是首先《瑜伽经》所论述的哲学并非常规哲学，其次，针对的读者也并非常规读者。"Sutra"是韦达文化或印度哲学的一种特定的文体，sutra这个梵文词的直译是“线”或“线索”，是一种极其浓缩的写作或纪录文体，与其说它是格言、箴言或警句，不如说是学者之间的密码，其功能是（如果你有那种能力的话）当你读一句，你就能联想起所有背后的、附属的、关联的哲学内容。举例来说，你的电脑中有500个零散的文字文件，这些是你的文件、你创造的文件、你熟悉的文件，你看一眼某个文件名你就知道那是什么内容，然后你把这500文件根据内容整理后归入50个文件夹里面，你得给每一个文件夹起一个文件名，以便一看那个文件夹你就知道里面是哪些文件，这些文件夹的名称就相当于“sutra"，但如果另一个人来用你的电脑，他也许只能大致估计或猜测你的文件夹有些什么，因为他并不熟悉你的那500个文件，而你的文件夹只是提供一个猜测的”线索‘罢了。
古代的瑜伽学习方法是你先得找到一个古茹，花多年时间和他一起勤勤恳恳地学习那500个文件中的内容，等到他认为你学得可以了，他也许向你传授“sutra"，你得背出所有的sutra，这样你就能轻易地回想起你学习过的所有内容。而我们的学习过程正好相反，我们既没有古茹，也对主体内容几乎一无所知，但却想要从读sutra开始了解它们背后的内容和哲学，这就和靠读文件夹名称来猜其中的文件内容一样，难怪云里雾里！但我们别无选择，只能试一试了。
第一章，samadhi pada主要是阐述什么是瑜伽以及它的目的是什么
第二章，sadhana pada主要阐述瑜伽的修炼，即一个瑜伽师该怎么做来达到第一章所讲的目的
第三章，vibhuti pada主要阐述通过瑜伽人会获得什么样的物质力量
第四章，kaivalya pada主要阐述瑜伽的解脱和自由境界
第一章最重要的诗节也许就是sutra2，3，4，因为它们直接针对第一章的主题，什么是瑜伽，瑜伽的目的是什么。
Sutra2，yogah cittavrtti nirodhah
Sutra3，tada drastuh svarupe avasthanam
Sutra4，vrtti sarupyam itaratra
Sutra2三个词：
citta：指的是整体上的生命知觉、意识，精微的感知媒体；思维、情绪和意欲；也包括更高级的心智活动，判断力等等。Citta一般分为三个层次，mana(mind)、buddhi(intelligence)、ahamkara(ego)，即心意、智性、假我。
vrtti:（心理上的）波动、变化、活动、运行、功能、各种意欲
nirodhah：停止、抑制、结束、消除、控制
sutra3四个词:
tada：然后，那时侯，相当于英语的then
drastuh：观看者、感知者、自我、灵魂
svarupe：自我的、原本的、真实的状态
avasthanam：栖息于、安处于、荣耀、光芒
sutra4两个词
sarupyam：认同、类似、相似、接近
itaratra：在其他时候，如果不是这样、否则
直译sutra2\3\4：瑜伽是（对）知觉（感知媒体）的波动的控制（停止），
（然后）这时，感知者（自我—灵魂）就能（真实地看见他自己）安处于他原本的状态（的灵性和光芒中）
否则（在非瑜伽的境界中），感知者（自我）就认同于（表现出类似于或自认为是）那种波动（的知觉）
如果我问你什么是“杯子”，你必定先向我描述杯子（外形，样子、状态等），然后告诉我杯子是干什么用的（目的，用途、功能等），如果你再仔细些，你还会告诉我被子和其他非杯子的容器的区别，以免我混淆。同样，sutra2描述的是瑜伽的（内在的，知觉上的）状态，然后sutra3点明这种状态的要达成的目的是什么，最后，sutra4再澄清非瑜伽的状态是什么。
——《薄伽梵歌》第七章第四诗节：
“土、水、火、气、以太、心意、智性、假我——这八者合起来便构成游离于我的物质能量。”
在这八中物质能量中前五者被称为“粗糙的物质元素”，后三者被称为“精微的物质元素”。在前五者中，气和以太又相对较精微，气又称为vayu，prana，而以太则是构成空间的不可思议的物质元素，也是声音传递的基础。这五大元素构成了大自然、世界中一切我们可感知触及的对象，同时也是形成我们躯体活动所需的结构、框架和材料的元素，这部分躯体称为“粗糙的”躯体，所以实际上我们的躯体（皮肤、毛发、肌肉、骨骼、内脏、各种体液等等）是大自然的一部分，因为它是由构成大自然的同样的粗糙物质元素组合起来的。而后三者精微的元素，则是我们大部分人误认为是构成我们的“精神”、“气质”或“自我”的东西，这是一种根深蒂固的幻觉，所以为什么最后一个元素称之为“假我”，连带心意和智性被统称为“精微的”身体，这就是citta。而我们生命的本体，或真我，则被这两层粗糙的和精微的物质躯体 “包裹”或“覆盖” 着，原本纯粹的知觉（svarupe)只能通过这两层媒介来感知，就象不得不通过手套来触摸，透过眼镜来观看一样。一个长期依赖眼镜看东西的人虽然几乎认为眼镜就是他眼球的一部分，镜片的度数就几乎等于他的视力一样，但我们稍用理性分析就能明白，镜片既不是他的眼睛的一部分，镜片本身也没有“看”的能力，虽然他要依赖镜片来看清世界，但真正在“看”的是他，“看”是他的力量，这种力量并不来自镜片，镜片的本质只是机械的、工具性的。同样，这八大物质元素无论多么不可思议或复杂，也不过是死的、本身没有知觉的元素而已。我们的身体之所以表现出活力、情感和知觉是因为它反射着内在的“觉知者”的光芒。就象镜子反射着太阳的光芒一样。
——《薄伽梵歌》第七章第五诗节：
”臂力强大的阿尔诸那呀，除了这些（八大物质元素）之外，我还有一种高等能量，由开发利用物质资源这一低等能量的生物构成。“
超越这八大元素或“通过”这些元素在“观看”的“觉知者”是我们生命的本体，由高等的灵性能量构成，称为atma，jivatman，purusa，即灵魂，在sutra3中被称为drasthuh，观看者（而思维、情绪和意欲构成的citta则是“被观看者”），这个“观看者，觉知者“是svarupe，即那个原本的、真实的、具有纯粹知觉的自我。所以结论是，生物体的本质并不是他的物质身体，因为灵魂才是真正具有感知力的活力本源，是由一种完全不同于物质元素的高等能量构成的，称之为“para”，亦即超然能量，佛教的经典中的“般若”一词即由此而来。
sutra2和sutra3之间的连接词是“tada”——然后，所以从逻辑上讲sutra2是sutra3的条件。也就是说除非这种“vrtti”, 这种内在波动、变化、活动等等通过瑜伽的作用而得以平息下来，得到控制，否则，那个drastuh, 那个真正的观看者、原本的高等的自我——灵魂就始终是处于一种受蒙蔽的状态而无法显露出来。所以，这个瑜伽所要平息的“cittavrtti”到底是什么呢？
在Srimade Bhagavatam《圣典薄伽瓦谭》中有一个很美的例子，夜空中的明月看见自己投在井水水面上的影子，空中的明月相当于灵魂／自我／观看者，井相当于我们的粗糙躯体，井水相当于我们的知觉／心意，而月影则相当于我们的假我。井水由于其本性是注定会波动的，同样我们的心意也似乎永无宁息（所谓的“意识流“），永远在快乐／痛苦，希望／失望，喜欢／厌恶，接受／排斥，荣／辱，得／失等诸多相对性中徘徊。它越是被这些相对性迷惑，它波动得就越是厉害，它所反映的自我就越是扭曲和虚假。虽然空中的明月始终如一，没有受到任何影响，但如果他执着于水中的影子，他便自认为是波动的／变化的／破碎的。而只有在水面宁静下来的时候，他看到的才是一个相对更接近真实的自我的影像。这是瑜伽境界的开始，也是自我觉悟的第一步。需要逐渐觉悟的是，我们的身体（粗糙的）只是灵魂的影子，而心意（精微的）则是对于身体这个影子的记忆。在无数次的轮回中我们做的／感受到的一切（karma，业）都以种子／密码的方式被输入了心意的信息库（samsara），这相当于是一个假我的庞大的照相册。只要假我还未被净化，心意的波动就注定使我们痛苦和困惑。所以vrtti，波动这个词，实际上是所有物质存在，所有物质痛苦的根源和概括。瑜伽要中止的“波动”，实际上是所有以内心波动的形式出现的“痛苦的幻觉”。
——《薄伽梵歌》第六章：
5. 心意对于受条件限制的灵魂来说，既是朋友，也是敌人。 6. 征服心意，心意便是最好的朋友；征服不了心意，心意就是最大的敌人。 7. 征服了心意的人，已到达超灵，因为他已经达到宁静平和。悲喜、冷热、荣辱对这样的人，均无分别。 8. 因得到了知识和觉悟而完全满足的人，被认为是处在觉悟中，堪称瑜伽师(或神秘主义者)。这样的人自我控制，安处超然境界，视万物如一——无论是石块，还是金子。19.正如灯在无风的地方不再飘忽晃荡，超然主义者控制了心意，便常安然处于对超然自我的观想之中。20-23.在神定(萨玛迪)的完美境界之中，人的心意通过瑜伽的修习彻底地摒除了物质性的心智活动。这完美之境的特点就表现在人能以纯净的心意而看见自我，并在自我中品尝到快乐。在这种喜悦状态下，人便处于无尽的超然快乐中，以超然的感官而觉悟。这样达成之后，人就永不会违背真理；获得了这些，他认为再没有更大的收获了。人一旦处于这样的位置，即使陷于最大的困难之中，也永远不会动摇。这才是摆脱了一切来自于与物质接触而产生的苦难而得到的真正自由。（待续）
2007年3月10日星期六
2006年12月11日星期一
Mystic Yoga Perfections
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam
Canto 11: General History Chapter 15:
Lord Krsna's Description of Mystic Yoga Perfections
SB 11.15.1: The Supreme Personality of Godhead said: My dear Uddhava, the mystic perfections of yoga are acquired by a yogī who has conquered his senses, steadied his mind, conquered the breathing process and fixed his mind on Me.
SB 11.15.2: Śrī Uddhava said: My dear Lord Acyuta, by what process can mystic perfection be achieved, and what is the nature of such perfection? How many mystic perfections are there? Please explain these things to me. Indeed, You are the bestower of all mystic perfections.
SB 11.15.3: The Supreme Personality of Godhead said: The masters of the yoga system have declared that there are eighteen types of mystic perfection and meditation, of which eight are primary, having their shelter in Me, and ten are secondary, appearing from the material mode of goodness.
SB 11.15.4-5: Among the eight primary mystic perfections, the three by which one transforms one's own body are aṇimā, becoming smaller than the smallest; mahimā, becoming greater than the greatest; and laghimā, becoming lighter than the lightest. Through the perfection of prāpti one acquires whatever one desires, and through prākāmya-siddhi one experiences any enjoyable object, either in this world or the next. Through iśitā-siddhi one can manipulate the subpotencies of māyā, and through the controlling potency called vaśitā-siddhi one is unimpeded by the three modes of nature. One who has acquired kāmāvasāyitā-siddhi can obtain anything from anywhere, to the highest possible limit. My dear gentle Uddhava, these eight mystic perfections are considered to be naturally existing and unexcelled within this world.
SB 11.15.6-7: The ten secondary mystic perfections arising from the modes of nature are the powers of freeing oneself from hunger and thirst and other bodily disturbances, hearing and seeing things far away, moving the body at the speed of the mind, assuming any form one desires, entering the bodies of others, dying when one desires, witnessing the pastimes between the demigods and the celestial girls called Apsarās, completely executing one's determination and giving orders whose fulfillment is unimpeded.
SB 11.15.8-9: The power to know past, present and future; tolerance of heat, cold and other dualities; knowing the minds of others; checking the influence of fire, sun, water, poison, and so on; and remaining unconquered by others — these constitute five perfections of the mystic process of yoga and meditation. I am simply listing these here according to their names and characteristics. Now please learn from Me how specific mystic perfections arise from specific meditations and also of the particular processes involved.
SB 11.15.10: One who worships Me in My atomic form pervading all subtle elements, fixing his mind on that alone, obtains the mystic perfection called aṇimā.
SB 11.15.11: One who absorbs his mind in the particular form of the mahat-tattva and thus meditates upon Me as the Supreme Soul of the total material existence achieves the mystic perfection called mahimā. By further absorbing the mind in the situation of each individual element such as the sky, air, fire, and so on, one progressively acquires the greatness of each material element.
SB 11.15.12: I exist within everything, and I am therefore the essence of the atomic constituents of material elements. By attaching his mind to Me in this form, the yogī may achieve the perfection called laghimā, by which he realizes the subtle atomic substance of time.
SB 11.15.13: Fixing his mind completely in Me within the element of false ego generated from the mode of goodness, the yogī obtains the power of mystic acquisition, by which he becomes the proprietor of the senses of all living entities. He obtains such perfection because his mind is absorbed in Me.
SB 11.15.14: One who concentrates all mental activities in Me as the Supersoul of that phase of the mahat-tattva which manifests the chain of fruitive activities obtains from Me, whose appearance is beyond material perception, the most excellent mystic perfection called prākāmya.
SB 11.15.15: One who places his consciousness on Viṣṇu, the Supersoul, the prime mover and Supreme Lord of the external energy consisting of three modes, obtains the mystic perfection of controlling other conditioned souls, their material bodies and their bodily designations.
SB 11.15.16: The yogī who places his mind in My form of Nārāyaṇa, known as the fourth factor, full of all opulences, becomes endowed with My nature and thus obtains the mystic perfection called vaśitā.
SB 11.15.17: One who fixes his pure mind on Me in My manifestation as the impersonal Brahman obtains the greatest happiness, wherein all his desires are completely fulfilled.
SB 11.15.18: A human being who concentrates on Me as the upholder of religious principles, the personification of purity and the Lord of Śvetadvīpa obtains the pure existence in which he is freed from the six waves of material disturbance, namely hunger, thirst, decay, death, grief and illusion.
SB 11.15.19: That purified living entity who fixes his mind on the extraordinary sound vibrations occurring within Me as the personified sky and total life air is then able to perceive within the sky the speaking of all living entities.
SB 11.15.20: Merging one's sight into the sun planet and then the sun planet into one's eyes, one should meditate on Me as existing within the combination of sun and vision; thus one acquires the power to see any distant thing.
SB 11.15.21: The yogī who completely absorbs his mind in Me, and who then makes use of the wind that follows the mind to absorb the material body in Me, obtains through the potency of meditation on Me the mystic perfection by which his body immediately follows his mind wherever it goes.
SB 11.15.22: When the yogī, applying his mind in a certain way, desires to assume a particular form, that very form immediately appears. Such perfection is possible by absorbing the mind in the shelter of My inconceivable mystic potency, by which I assume innumerable forms.
SB 11.15.23: When a perfect yogī desires to enter another's body, he should meditate upon himself within the other body, and then, giving up his own gross body, he should enter the other's body through the pathways of air, as easily as a bee leaves one flower and flies into another.
SB 11.15.24: The yogī who has achieved the mystic perfection called svacchanda-mṛtyu blocks the anus with the heel of the foot and then lifts the soul from the heart to the chest, to the neck and finally to the head. Situated within the brahma-randhra, the yogī then gives up his material body and guides the spirit soul to the selected destination.
SB 11.15.25: The yogi who desires to enjoy in the pleasure gardens of the demigods should meditate on the purified mode of goodness, which is situated within Me, and then the heavenly women, generated from the mode of goodness, will approach him in airplanes.
SB 11.15.26: A yogi who has faith in Me, absorbing his mind in Me and knowing that My purpose is always fulfilled, will always achieve his purpose by the very means he has determined to follow.
SB 11.15.27: A person who perfectly meditates on Me acquires My nature of being the supreme ruler and controller. His order, like Mine, can never be frustrated by any means.
SB 11.15.28: A yogī who has purified his existence by devotion to Me and who thus expertly knows the process of meditation obtains knowledge of past, present and future. He can therefore see the birth and death of himself and others.
SB 11.15.29: Just as the bodies of aquatics cannot be injured by water, similarly, the body of a yogi whose consciousness is pacified by devotion to Me and who is fully developed in yoga science cannot be injured by fire, sun, water, poison, and so forth.
SB 11.15.30: My devotee becomes unconquerable by meditating on My opulent incarnations, which are decorated with Śrīvatsa and various weapons and are endowed with imperial paraphernalia such as flags, ornamental umbrellas and fans.
SB 11.15.31: A learned devotee who worships Me through yoga meditation certainly obtains in all respects the mystic perfections that I have described.
SB 11.15.32: For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?
SB 11.15.33: Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.
SB 11.15.34: Whatever mystic perfections can be achieved by good birth, herbs, austerities and mantras can all be achieved by devotional service to Me; indeed, one cannot achieve the actual perfection of yoga by any other means.
SB 11.15.35: My dear Uddhava, I am the cause, the protector and the Lord of all mystic perfections, of the yoga system, of analytic knowledge, of pure activity and of the community of learned Vedic teachers.
SB 11.15.36: Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature.
Canto 11: General History Chapter 15:
Lord Krsna's Description of Mystic Yoga Perfections
SB 11.15.1: The Supreme Personality of Godhead said: My dear Uddhava, the mystic perfections of yoga are acquired by a yogī who has conquered his senses, steadied his mind, conquered the breathing process and fixed his mind on Me.
SB 11.15.2: Śrī Uddhava said: My dear Lord Acyuta, by what process can mystic perfection be achieved, and what is the nature of such perfection? How many mystic perfections are there? Please explain these things to me. Indeed, You are the bestower of all mystic perfections.
SB 11.15.3: The Supreme Personality of Godhead said: The masters of the yoga system have declared that there are eighteen types of mystic perfection and meditation, of which eight are primary, having their shelter in Me, and ten are secondary, appearing from the material mode of goodness.
SB 11.15.4-5: Among the eight primary mystic perfections, the three by which one transforms one's own body are aṇimā, becoming smaller than the smallest; mahimā, becoming greater than the greatest; and laghimā, becoming lighter than the lightest. Through the perfection of prāpti one acquires whatever one desires, and through prākāmya-siddhi one experiences any enjoyable object, either in this world or the next. Through iśitā-siddhi one can manipulate the subpotencies of māyā, and through the controlling potency called vaśitā-siddhi one is unimpeded by the three modes of nature. One who has acquired kāmāvasāyitā-siddhi can obtain anything from anywhere, to the highest possible limit. My dear gentle Uddhava, these eight mystic perfections are considered to be naturally existing and unexcelled within this world.
SB 11.15.6-7: The ten secondary mystic perfections arising from the modes of nature are the powers of freeing oneself from hunger and thirst and other bodily disturbances, hearing and seeing things far away, moving the body at the speed of the mind, assuming any form one desires, entering the bodies of others, dying when one desires, witnessing the pastimes between the demigods and the celestial girls called Apsarās, completely executing one's determination and giving orders whose fulfillment is unimpeded.
SB 11.15.8-9: The power to know past, present and future; tolerance of heat, cold and other dualities; knowing the minds of others; checking the influence of fire, sun, water, poison, and so on; and remaining unconquered by others — these constitute five perfections of the mystic process of yoga and meditation. I am simply listing these here according to their names and characteristics. Now please learn from Me how specific mystic perfections arise from specific meditations and also of the particular processes involved.
SB 11.15.10: One who worships Me in My atomic form pervading all subtle elements, fixing his mind on that alone, obtains the mystic perfection called aṇimā.
SB 11.15.11: One who absorbs his mind in the particular form of the mahat-tattva and thus meditates upon Me as the Supreme Soul of the total material existence achieves the mystic perfection called mahimā. By further absorbing the mind in the situation of each individual element such as the sky, air, fire, and so on, one progressively acquires the greatness of each material element.
SB 11.15.12: I exist within everything, and I am therefore the essence of the atomic constituents of material elements. By attaching his mind to Me in this form, the yogī may achieve the perfection called laghimā, by which he realizes the subtle atomic substance of time.
SB 11.15.13: Fixing his mind completely in Me within the element of false ego generated from the mode of goodness, the yogī obtains the power of mystic acquisition, by which he becomes the proprietor of the senses of all living entities. He obtains such perfection because his mind is absorbed in Me.
SB 11.15.14: One who concentrates all mental activities in Me as the Supersoul of that phase of the mahat-tattva which manifests the chain of fruitive activities obtains from Me, whose appearance is beyond material perception, the most excellent mystic perfection called prākāmya.
SB 11.15.15: One who places his consciousness on Viṣṇu, the Supersoul, the prime mover and Supreme Lord of the external energy consisting of three modes, obtains the mystic perfection of controlling other conditioned souls, their material bodies and their bodily designations.
SB 11.15.16: The yogī who places his mind in My form of Nārāyaṇa, known as the fourth factor, full of all opulences, becomes endowed with My nature and thus obtains the mystic perfection called vaśitā.
SB 11.15.17: One who fixes his pure mind on Me in My manifestation as the impersonal Brahman obtains the greatest happiness, wherein all his desires are completely fulfilled.
SB 11.15.18: A human being who concentrates on Me as the upholder of religious principles, the personification of purity and the Lord of Śvetadvīpa obtains the pure existence in which he is freed from the six waves of material disturbance, namely hunger, thirst, decay, death, grief and illusion.
SB 11.15.19: That purified living entity who fixes his mind on the extraordinary sound vibrations occurring within Me as the personified sky and total life air is then able to perceive within the sky the speaking of all living entities.
SB 11.15.20: Merging one's sight into the sun planet and then the sun planet into one's eyes, one should meditate on Me as existing within the combination of sun and vision; thus one acquires the power to see any distant thing.
SB 11.15.21: The yogī who completely absorbs his mind in Me, and who then makes use of the wind that follows the mind to absorb the material body in Me, obtains through the potency of meditation on Me the mystic perfection by which his body immediately follows his mind wherever it goes.
SB 11.15.22: When the yogī, applying his mind in a certain way, desires to assume a particular form, that very form immediately appears. Such perfection is possible by absorbing the mind in the shelter of My inconceivable mystic potency, by which I assume innumerable forms.
SB 11.15.23: When a perfect yogī desires to enter another's body, he should meditate upon himself within the other body, and then, giving up his own gross body, he should enter the other's body through the pathways of air, as easily as a bee leaves one flower and flies into another.
SB 11.15.24: The yogī who has achieved the mystic perfection called svacchanda-mṛtyu blocks the anus with the heel of the foot and then lifts the soul from the heart to the chest, to the neck and finally to the head. Situated within the brahma-randhra, the yogī then gives up his material body and guides the spirit soul to the selected destination.
SB 11.15.25: The yogi who desires to enjoy in the pleasure gardens of the demigods should meditate on the purified mode of goodness, which is situated within Me, and then the heavenly women, generated from the mode of goodness, will approach him in airplanes.
SB 11.15.26: A yogi who has faith in Me, absorbing his mind in Me and knowing that My purpose is always fulfilled, will always achieve his purpose by the very means he has determined to follow.
SB 11.15.27: A person who perfectly meditates on Me acquires My nature of being the supreme ruler and controller. His order, like Mine, can never be frustrated by any means.
SB 11.15.28: A yogī who has purified his existence by devotion to Me and who thus expertly knows the process of meditation obtains knowledge of past, present and future. He can therefore see the birth and death of himself and others.
SB 11.15.29: Just as the bodies of aquatics cannot be injured by water, similarly, the body of a yogi whose consciousness is pacified by devotion to Me and who is fully developed in yoga science cannot be injured by fire, sun, water, poison, and so forth.
SB 11.15.30: My devotee becomes unconquerable by meditating on My opulent incarnations, which are decorated with Śrīvatsa and various weapons and are endowed with imperial paraphernalia such as flags, ornamental umbrellas and fans.
SB 11.15.31: A learned devotee who worships Me through yoga meditation certainly obtains in all respects the mystic perfections that I have described.
SB 11.15.32: For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?
SB 11.15.33: Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.
SB 11.15.34: Whatever mystic perfections can be achieved by good birth, herbs, austerities and mantras can all be achieved by devotional service to Me; indeed, one cannot achieve the actual perfection of yoga by any other means.
SB 11.15.35: My dear Uddhava, I am the cause, the protector and the Lord of all mystic perfections, of the yoga system, of analytic knowledge, of pure activity and of the community of learned Vedic teachers.
SB 11.15.36: Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature.
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