UKUCABANGA NOKUPHILA

UHarold W. Percival

ISAHLUKO VII

I-DENTINY EMENTAL

Isigaba 28

Uhlelo lukaPatanjali. Izinyathelo zakhe eziyisishiyagalombili ze-yoga. Ukuphawula kwakudala. Ukubuyekezwa kohlelo lakhe. Inchazelo yangaphakathi yamanye amagama esiSanskrit. Imfundiso yasendulo okuthi iminonjana isinde. Okufunwa yiNtshonalanga.

Izinhlelo ezihlukene ze-yoga kukhulunywa ngazo kwifilosofi yaseMpumalanga. I-Raja yoga yilolo uhlelo okuhlose ukuqeqesha umfundi ngalo umthetho wakhe ngicabanga. I-Raja yoga ngomqondo wayo omuhle kakhulu yindlela yokusula i umoya wengqondo futhi ngalokho umkhathi wemilingo womuntu ngohlelo lwe ngicabanga.

UPatanjali uhlanganisa izinhlelo zamaNdiya zeyoga. Uyigunya lapho i-yogis iningi libheka khona. Wanikeza isethi yemithetho ephathelene ne-raja yoga, mhlawumbe ebaluleke kakhulu ebilokhu idluliselwe kule ndaba. Imithetho yakhe kufanele ihlanganise isikhathi kusuka ekuhlanzweni kwe ukuziphatha, ngezigaba ezahlukahlukene ze ngicabanga, ekutholeni ukukhululeka kwe umuzwa kusukela nature. Kodwa umuzwa Nguye okhonjwe njengomqondo wesihlanu, futhi ubiza i uyazi okuthile emzimbeni ngegama noma amagama. Esikhundleni sokukhulula umuzwa kusukela nature, UPatanjali wayezothinta i umenzi kuya nature ngokubhekana umuzwa njengengxenye ye nature, okungukuthi, njengomuzwa wesihlanu, esikhundleni njengengxenye ye uyazi uqobo, umenzi-ngomzimba. Okuhle kakhulu ukuthi kuhamba indlela emfushane kuphela kuze kube sekupheleni, okufanele kube yinyunyana umuzwa-and-isifiso we umenzi, bese kuthi inyunyana ye umenzi ne umcabangi futhi owaziyo. Uphatha izigaba eziyisishiyagalombili umuntu okumele adlule kuzo. Lezi zigaba azibiza ngokuthi yi-mama, niyama, asana, pranayama, pratyahara, dharana, dhyana, kanye nesamadhi.

I-Yama isho isimilo sokuziphatha kwabanye futhi izisuse ekuncikeni kubo. Iqondisisa i izifiso ukungabi msulwa, ukulimaza noma ngubani, ukukhuluma amanga nokuthola okungokwabanye. INiyama iqukethe inhlanzeko emzimbeni futhi wacabanga, imikhosi yenkolo kubandakanya ukuphindwaphindwa kwegama uNkulunkulu, nokuzinza. Kuyindlela yokuzikhuza ngokungakhathaleli abanye. U-Asana uhleli endaweni engenasiphazamiso, umgogodla uqondile nekhanda liqonde. Lokhu posture ivumela i ukuphefumula ukugeleza kalula entanjeni yomgogodla nakuyiphi ingxenye yomzimba lapho ingaqondiswa khona. Lezi zigaba ezintathu zingokulungiselela futhi zenzelwe ukukhulula i-yogi ebisazonamathela emhlabeni, ukuhlanza, ukuguqula nokuqinisa umzimba wakhe kanye izifiso, kanye nokwenza umzimba wakhe ube sesimweni lapho engazibandakanyeka ngokuphepha ezenzweni zesigaba sesine.

Pranayama, okwesine, umthetho nokulawulwa kwe ukuphefumula ukuze igeleze njengoba bekungavunyelwe. Akunakwenzeka ukuthi uPatanjali ngokwakhe wanikeza noma imiphi imithetho ephathelene nalo mkhuba; mhlawumbe kwakungekhona okomzuzwana omningi kuye, njengoba ayenjalo u-Asana. Kepha kamuva i-yogis yathuthukisa isayensi ye ukuphefumula kufaka phakathi ezinye izindlela ezingamashumi ayisishiyagalombili.

IPrana isho amandla aqondisa amandla amane we nature futhi Ukukhanya we Intelligence aboshwe nge nature-ndaba obekulokhu ku- umoya wengqondo of abantu. Amandla amane yizinkulumo ezisebenzayo ze Izakhi umlilo, umoya, amanzi nomhlaba; beza kumuntu ngeyakhe ukuphefumula, okuyiyo uhlangothi olusebenzayo lwe ifomu lokuphefumula; babuyela emuva nature ngaye ukuphefumula, futhi ngokuza nokuhamba baqondiswa yi-prana, engahle ilawulwe yi- ukuphefumula. I-Yama isho ushintsho olusuka kwindlela yakudala ye-prana iye kwindlela entsha. Indlela yakudala ukuphuma kwe-prana ungene nature, indlela entsha ukubuyela kwe-prana kumuntu ngaphandle kokuletha okuvelayo okuvela ezintweni nature ngokusebenzisa izinzwa ezine.

Izinhlayiya ze nature-ndaba woza ngokusebenzisa izinzwa ezine nezinhlelo zazo nemizimba, ifomu lokuphefumula futhi umuzwa-and-isifiso ukungena umoya wengqondo. Lapho bahlangana khona ndaba we umoya wengqondo futhi bayathinteka ngokusetshenziswa kabi Ukukhanya we Intelligence. Babuyela emuva nature nge umuzwa-and-isifiso as imicabango. Badlula ku ifomu lokuphefumula, izinzwa ezine nezinhlelo zazo nemizimba, ethwalwa yi-prana. Bayaphuma lapho umuntu ecabanga; ngicabanga uyazikhipha. Bangabathwali be Ukukhanya we Intelligence abathathe kuzo umoya wengqondo, yi-prana engaphansi kwamandla amane asebenzayo we nature, futhi wenze wonke isenzo ngaphakathi nature.

Lezi zinhlayiya ze nature-ndaba yini okuyiSanskrit ebizwa ngokuthi i-chitta. Le chitta iyaqondakala futhi ihunyushwe ngokuthi ingqondo ndaba or ingqondo izinto; lokhu kukhombisa ukuthi ndaba ku umoya wengqondo yilokho okushiwo yi ingqondo ndaba or ingqondo. Chitta yilona ndaba ku umoya wengqondo ngalo a ingqondo iyasebenza nokuthi iyithumela nature; kuyizinto zokwakha zalowo ingqondo. Amamans Sanskrit, ingqondo, isetshenziswa, ngisho naphakathi kwefilosofi, njengoba nje neNtshonalanga isebenzisa igama elithi ingqondo; okungukuthi, i umqondo womzimba, hhayi ukuhlukanisa phakathi kwe umenzi futhi nature nokungazi ukuthi kuyini ngempela Intelligence , noma imisebenzi amandla ayo, noma i maqondana okuyinto Intelligence Ibekezelela kulokhu okubizwa ngokuthi abayisikhombisa izingqondo we I-Triune Self.

IPratyahara igama elinikezwe uPatanjali esigabeni sesihlanu, lelo lokuguqula amandla ngaphakathi kuye umenzi esikhundleni sangaphandle, futhi ngaleyo ndlela unikeze ukuzola ku-psychic nengqondo emkhathini we umenzi emuntwini. Kunezindlela eziningi lapho i-yogi ebizosetshenziswa ingasebenzisa khona amandla ahambisana nokulawulwa ukuphefumula uhlelo lwe-raja yoga ludinga ukuthi zisetshenziswe ku-pratyahara. Lokhu ukucindezela kokugeleza kwe ukuphefumula amathonya avelaphi nature ngokusebenzisa lezi zinhlelo ezine nemizimba nemizwa emine, kuvinjelwe ukufinyelela kuzo ifomu lokuphefumula; inhloso yalokhu kucindezela ukuvimbela ukuphazanyiswa ngicabanga.

E-pratyahara akukho okuvela ngaphandle okungakha isithombe ku ifomu lokuphefumula, njalo njalo umuzwa. Izinzwa nengaphandle nature manje, anqobile. Kepha umenzi isakwazi ukuvela ku ifomu lokuphefumula. Umlingo ukuphefumula, okungashiwo uPatanjali, iyaqhubeka nokugeleza futhi, ngoba akusekho ukuphazanyiswa yi nature, khula ngokomqondo nature amandla, njengokubona izinto kude noma ukuzwa noma yini eshiwo noma kukuphi. E-raja yoga la mandla awaphendulwanga ngaphandle kepha asetshenziselwa ukuqinisa imizamo lapho ngicabanga. The umqondo womzimba isetshenziswa ukucabanga ngayo nature kuphela, kodwa ngaphakathi esikhundleni sangaphandle.

UDharana ungowokuqala kwezigaba ezintathu ku-yoga eshiwo nguPatanjali futhi uhunyushwa ngokuthi ukunakwa, inhloso noma ukugxila. UDharana awunikeza njengesigaba sokuqala ku ukucabanga okusebenzayo. Ukufeza i-dharana ngomqondo ophelele lowo msebenzi kufanele azenzele izigaba ezine ezandulele. Ngo-pratyahara kufanele ukuthi ususe ama-rajas kanye ne-tamas gunas ku-chitta, okuyi-sattva, kanye ne Ukukhanya we Intelligence ku umoya wengqondo kwenziwa kucace. Okusho ukuthi, ngokuguqula amandla e- ukuphefumula ukuthonya kokungasebenzi ifomu umhlaba (tamas) ku umkhathi wemilingo nezenzo zesiyaluyalu zika umoya wengqondo womuntu, ngenxa ndaba we ukuphila umhlaba (ama-rajas), asusiwe, futhi kucacile ndaba we ukukhanya umhlaba (sattva) ku noetic umkhathi yezenzo zabantu ngaphandle kwesithiyo. Kuphela lapho ukuhlanganiswa kwe-tamas ne-rajas kukhishwe lapho i-chitta, okuyiyo-ke izinga ye-sattva, yiba ngaguquki. UPatanjali ukhuluma nge-dharana njengokubamba i ingqondo, amamenyu, ngokugxila kusihloko esithile. Ngu ingqondo ngokuvamile kushiwo lokho okubizwa ngokuthi lapha umqondo womzimba. Lokho akusho kwesinye isikhathi kubhekisa ku umuzwa-ingqondo futhi isifiso-ingqondo, elawulwa yi- umqondo womzimba, kepha akakhombisi umehluko.

IDhyana isigaba sesibili sikaPatanjali kwi-yoga. Ukuqhubeka kwesigaba sokuqala sokuhlushwa futhi kubizwa ngokuthi ukuzindla noma ukuzindla ngabahumushi. Kulesi sigaba umuntu uthuthukisa amandla okuqhubeka ngicabanga. Kungumsebenzi we ngicabanga, iyaqhubeka ngicabanga ngomzamo wokuthola a kwesokudla gxila kwe Ukukhanya obanjwe endabeni.

USamadhi enoPatanjali esigabeni sesithathu se-yoga. Ihunyushwa ngokuthi ukumunca noma ukumoyizela. Kusho ukumuncwa kwe ingqondo esihlokweni lapho umqondo womzimba yaguqulwa, yagxila futhi yabanjwa. Ngaleso sikhathi kutholakala ulwazi ngesihloko, okungukuthi, ukuhlangana nesihloko.

Izigaba ezintathu ngokuhlangana zibizwa ngokuthi ama-samyama. I-Samyama ingamandla wokuqondisa i ingqondo, imvamisa ngomqondo wamamena noma umqondo womzimba, kunoma yisiphi isifundo futhi sinolwazi ngaleyo ndaba, okungukuthi, ukuba nayo, ukuba nayo, kube namandla ayo nolwazi lwayo, uma inayo.

Lezi yizigaba eziyisishiyagalombili zikaPatanjali weyoga. Akazichazi ngale ndlela. Uhlanganisa izitatimende mayelana ne-yoga etholakala ku-Upanishads futhi azifake ohlelweni lwakhe. Lokhu bekungahloselwe umphakathi, kepha kwenzelwa abakhethiweyo kuphela abaqeqeshiwe ngaphansi kothisha futhi abafuna ukukhululwa futhi babe nobunye no “Buntu,” uBrahman. Kepha ukuthi uyini “uqobo” noma uBrahman, akucaci. Kubhekisa “kumuntu uqobo” noma kuBrahman wamaHindu.

Isistimu yakhe ibhalwe kungathi ngolimi lwekhodi. Ngaphandle kokhiye nokujwayelana nefilosofi, amagama adluliswa njengama-sutras adumile, akwanele ukuvumela ukuqonda kuhlelo lakhe. Ukubhalwa kukaPatanjali kukhulu kakhulu ukuthi kungalandelwa ngaphandle kwabaphawuli. Kunemibono yakudala, abahlaziyi banamuhla bamane basebenzise ngaphandle kokunikeza okuningi, uma kukhona, eminye imininingwane. Lokhu, nokho, kuvela, ukuthi lapho i-yogi ikwazi ukwenza i-samyama idlula ezigabeni eziyisishiyagalombili okufanele ngabe idlule kuzo. Futhi kuvela ukuthi ngakho uthola ulwazi lwazo zonke izinto, izifunda, izindawo, izimo, ezedlule nezesikhathi esizayo, futhi unamandla amnika lona lolo lwazi. Kuthiwa unamandla angenakubalwa amanye anikwa ngawo, njengalawa: ukwazi leyo isikhathi lapho yena noma omunye umuntu efa; ukwazi izimpilo zakhe zangesikhathi esedlule noma ezabanye; Ukwazi izintshisekelo zezinkanyezi nokuthi amaqoqo ezinkanyezi ayini; uzenze ongabonakali, ongashukumiyo futhi ongenakunqotshwa; ukuzijwayeza izidalwa zasezulwini; ukuhamba phezu kwamanzi; ekhuphuka emoyeni; azungeze umlilo; yokwelula yakhe ukuphila kunoma iyiphi iminyaka; azihlukanise futhi aphile ngonembeza ngaphandle komzimba. Kepha lokhu akumkhululi umlaphi nature. The Iqiniso ukuthi uboshelwe ngokuphephile kakhudlwana kuye nature kunalokho ayekade enjalo, ngoba sonke isigaba ekufezekeni sihlangene nature.

Kodwa-ke, uPatanjali akaphatheki ngokuhlukile izingqondo futhi owaziyo futhi umcabangi njengoba kushiwo kule ncwadi. Akasebenzisi noma yimuphi umehluko phakathi nature-ndaba futhi uhlakaniphile-ndaba. Ubhekana nokukhululwa kwe umuzwa, ayiqamba ngokuthi "purusha," okusho ingxenye efakiwe yohlangothi lwe-passive lwe umenzi we I-Triune Self, hhayi konke umenzi. Lokho akubiza ngokuthi imana, okuhunyushwe ngokuthi ingqondo, ubheka njengokuxhuma i umuzwa-and-isifiso we umenzi nge nature. Ngezinye izikhathi umqondo womzimba, futhi kwesinye isikhathi ukhuluma ngamamana njengokwenza le imisebenzi we ifomu lokuphefumula. Lokhu kukhonjisiwe, ngokwesibonelo, ngamazwana enziwe ukuthi ama-samskar kukhona okuvelayo ezintweni zengqondo (chitta) ezikhiqiza imikhuba. Ababili izingqondo, lo umuzwa-ingqondo futhi isifiso-ingqondo, eyayizonikeza ulwazi lomenzi, akukhulunywa.

Lokho akubona nge "purusha," kuthathwe ngomqondo umuzwa, kuvame ukuvumelana, kepha encwadini yakhe ekhuluma nge izifiso uyehluleka ukukhombisa izindlela ezifanele zokuzishintsha, ukuze avumele ukunamathiselwa kwawo kube yizinto zazo nature. Ufundisa okuningi kwe ukwahlukaniswa kwemizwa, akhuluma ngayo ngokuthi "purusha," kepha akakhombisi ukuthi izifiso zizoguqulwa nokuthi isifiso singaziwa kanjani. Desire akunakubulawa; nokho, abahlaziyi bokuthi akunakubekwa eceleni kuze kube kubhujiswa izifiso zokugcina zesifiso.

The umenzi as umuzwa-and-isifiso yedwa uyazi uqobo emzimbeni. Lokhu kunjalo ngoba akukho lutho kodwa umuzwa futhi isifiso is uyazi womzimba, noma yini eyenzeka emzimbeni, noma yezinzwa noma izitho zomzimba. Ubufakazi balokhu amaqiniso noma ngubani angaqonda lokho wena as umuzwa-and-isifiso kukhona uyazi womzimba nokuthi kwenzekani kuwo, kodwa umzimba awukho uyazi ngokwayo noma okwenzeka kuyo; futhi, ukuthi ngenkathi ujule ubuthongo, awuyona uyazi womzimba noma owakho njengoba umuzwa-and-isifiso uze ubuye emzimbeni uvuke. Ngaphezu kwalokho, umuzwa-and-isifiso (Ungu uyazi wokubona futhi kokuzwa nokunambitha nokunambitha; kepha lezi zinzwa azikho uyazi uqobo lwazo njengezitho noma amathuluzi, noma lokho eziyikho, noma lokho abakubonayo, noma abakuzwayo, noma Ukunambitha, noma iphunga.

Kepha yize wena, u umenzi as umuzwa-and-isifiso, yibo bodwa uyazi ngokwakho emzimbeni, awukho uyazi as ngokwakho ngoba uhlakazeke kakhulu ezinzwa nasegazini kuwo wonke umzimba kangangokuba uyehluleka ukuziqoqa futhi wazihlukanise nomzimba nezinzwa osebenza ngazo. Ungu uyazi of umzimba kanye nokuvela ngokusebenzisa izinzwa; kepha uboshiwe, umhaqekile, udidekile, ukuthi awukwazi ukuzikhulula bese uzidedela ezintweni ezikuxakile, ukuze ube uyazi as oyikho. Lesi yisimo sangempela sakho, umenzi, njenge- uyazi uqobo emzimbeni. Inkinga ebalulekile ukuthi: Ungaziqhelelanisa kanjani nokukufaka futhi uzikhulule, ukuze uzokwazi ukuthi uyilokho oyikho, futhi wazi nomzimba nature ukuba yilokho lowo mzimba oyikho.

Ifilosofi noma uhlelo lwe-yoga kuthiwa lukhombisa ukuthi lokhu kungenziwa kanjani. Izincwadi ze-yoga azisisho lesi simo njengoba zinjalo; azikhombisi ukuthi kungani noma ungene kanjani emzimbeni noma ukuthi ungazikhulula kanjani ku illusion we izinzwa zomzimba, futhi abakususi ukukhohlisa kwakho ngicabanga nge-akhawunti yakho umqondo womzimba. Izincwadi zithi kukhona i-Universal Self, abayibiza ngegama elithi Brahman; ukuthi kukhona okufakiwe uyazi u-self (wena), abayibiza nge-purusha noma i-atman; futhi, ukuthi umuntu ozibandakanya naye (wena) uyingxenye noma izingcezu ze-Universal Self. Basho ukuthi lowo ozibandakanya nathi (wena) kumele aqhubeke nokwakhiwa kabusha ukuphila ngemuva ukuphila kuze kube yilapho uzikhulula ebugqilini futhi uzihlanganisa ne-Universal Self.

Kepha uma wena, okufakiwe uyazi uqobo, babeyingxenye ye-Universal Self, futhi bangakwazi ukuhlangana nalawo ma-Self, okushiwo izincwadi ukuthi kuzokwenza ukuthi kungabi lula ukuthi uzikhulule. Imfundiso enikeziwe yayizokhulula uyazi u-self (wena) kusuka kokukhulu ukukhohlisa neziphambeko, kuphela kuwe uyazi in in futhi inhle ukukhohlisa kanye nezinkohliso. Izincwadi azivezi ukuthi kwenzekani lapho uyazi self kuthiwa "wedwa."

Uma, njengoba izincwadi zisho, umuzwa kwakuwumqondo wesihlanu we nature, bekungeke kushiye lutho lwakho, umenzi, lokho kungahlukaniswa, ngoba isifiso uhlangothi lwakho lufanele ukubulawa ngaphandle, kuze kube yilapho izisekelo zokugcina ze isifiso babhujisiwe. " Ngakho-ke, uma umuzwa babeyingxenye ye nature futhi uma isifiso babhujiswa, futhi kusukela wena njengoba umuzwa-and-isifiso yizona uyazi uqobo emzimbeni, akukho okushiyekile kuwe ukuze ube wedwa futhi ukhululwe.

Izincwadi azivezi ukuthi uyini umehluko phakathi kwe-Universal Self ne nature; azikhombisi Injongo ngokuba nezingxenye ezingenakubalwa ze-Universal Self ezifakwe emizimbeni; azikhombisi ukuthi yiliphi ithuba elingaba khona ngokuba nawe njengengxenye ye-Universal Self eqhubeka nokufakwa kabusha kwakho ukuze unikeze amandla i-Universal Self. Isitatimende senziwa sokuthi umuntu ozibandakanya nawe uthola Okuhlangenwe nakho; ukuthi nature inikeza Okuhlangenwe nakho. Kepha akuboniswanga ukuthi Okuhlangenwe nakho kukusiza ngani noma kwe-Universal Self. Azikho izinzuzo ezitholwayo nature; futhi akukho sizo kwi-Universal Self. Yonke inqubo ibonakala ingenawo Injongo.

Kumele ukuthi bekukhona obekunengqondo Injongo, kanye nohlelo Injongo kwakufanele izuzwe. Kepha lokho akuveli namuhla.

Ukushiwo komuntu uqobo ngabaphawuli kubhekiselwa kubo empeleni izifiso, ephakeme noma enhle izifiso futhi phansi noma kubi izifiso. BangabantuuNkulunkulu”Kanye ne-uDeveli”Kumuntu; okungukuthi, isifiso se Ukuzazi njengokuhle; kanye nesifiso sobulili njengobubi. Inyunyana, i-yoga, maqondana ne izifiso okungukuthi okuphansi izifiso kumele bazishintshe futhi bahlangane nesifiso Ukuzazi, okungukuthi, ulwazi lwe I-Triune Self. Akunakuba ne-yoga kuze kube kukhona okuvumayo uDeveli, a uDeveli izimisele ukuzithoba ngaphansi kwayo futhi ibe munye nesifiso Ukuzazi. Ngemuva kwale nyunyana ye izifiso kuza enye inyunyana, inyunyana ye umuzwa-nokufisa, kepha uPatanjali akasho. Sekukhohliwe noma kucindezelwe.

UPatanjali ukhuluma ngamamenyu kwesinye isikhathi ngokuthi “ngicabanga isimiso”Okufanele iqeqeshelwe futhi ihlanzwe, ukuze i-yogi ikwazi ukwenza izigaba ezintathu zeyoga. I-yogi ingumuntu, yize kunemikhawulo embalwa kuneningi. Kufanele afinyelele i-yoga, inyunyana ye umuzwa-and-isifiso we umenzi, ngokuqeqeshwa nangokuhlanza imana yakhe, yakhe umqondo womzimba, okubizwa ngokuthi ukuzindla ngabahumushi. Izigaba ezintathu ze-yoga ezibizwa nge-dharana, dhyana kanye ne-samadhi, ezimelelwa njengesiyodwa ku-samyama, zibhekisela emizameni yokubamba Ukukhanya we Intelligence qhubeka ngendaba ye ngicabanga. The umqondo womzimba yiyona esetshenziswa kakhulu, ngoba iphatha izindaba zomzimba nezangaphandle nature. The umuzwa-ingqondo futhi isifiso-ingqondo kumele ilawule ngokuphelele i umqondo womzimba.

Amagama awwenzi umehluko omkhulu. Lokho uPatanjali akubikezayo njengomphumela wemikhuba kunquma ukuthi kukhulunywa ngasiphi isifundo. UPatanjali akadluleli ngale kwalokho umuzwa-and-isifiso kumuntu ekusebenziseni kwakhe okungenani ezintathu izingqondo kanye nabo ngicabanga. Okuningi okwenziwa yi umenzi, njenge umuzwa-and-isifiso, ngalezi izingqondo, ohlelweni lukaPatanjali, lilinganiselwe. One bangathola wonke amandla ngaphezulu nature ukuthi uPatanjali ubala futhi nokunye okuningi. Angasehlukanisa umuzwa futhi ulawule noma ucindezele abaningi izifiso ngesifiso senkululeko. Ngokuzihlukanisa umuzwa, isifiso sinqunywe kusuka nature; kepha isifiso asihlukanisiwe. Futhi uma umuzwa kukhululwe okwesikhashana emzimbeni kungazi ukuthi kuyini, ngoba kwakukhonjwa ngayo nature futhi azihlukanisi njenge umuzwa. Kepha kubonakala sengathi uPatanjali akazange akubone lokhu.

Uma a umenzi ifinyelela kule yoga ayikwazi ukungena ku-moksha, okuyisimo kuhlanzwe umkhathi wemilingo we umenzi, unqunywe ngokuphelele kusuka nature. Akukona kube "mahhala umphefumulo”Noma“ ukuzithanda. ” The owaziyo futhi umcabangi we I-Triune Self zihlala zikhululekile. Lapho a umenzi kusolwa ukuthi isizimele, ngokwendlela kaPatanjali, ayiqhubeki phambili; ayitholi inyunyana ne umcabangi kanye ne owaziyo, ngoba isenayo isifiso yenkululeko, ye-sat-chit-ananda, ehunyushwa ngokuthi "Ukuba, Ukuqaphela ne-Bliss ”kodwa okuwukuphela kwenjabulo — ukuba nesifiso sokuzijabulisa. Lokhu isifiso ukukhululwa kube yinkosi yabo bonke abanye okwesikhashana izifiso, noma isifiso sobulili, kepha hhayi ngemvume noma ngesivumelwano salabo izifiso. Bamane bacindezelwe. Lokhu ubugovu ngokweqile komunye we izifiso, yize kubukeka sengathi ukulahlile konke. Uma isifiso esikhona bekuyisifiso sakho Ukuzazi, icala laliyohluka, ngoba ke elinye izifiso ngabe bazishintsha bona uqobo futhi bangavumelana futhi babe nesifiso Ukuzazi.

The umuzwa we umenzi ku-moksha noma i-nirvana, okuyisimo se-psychic, noma kuthiwa "ngokomoya," ayisiyi Ubuhlakani. Akukona ngisho ukupheleliswa umenzi. Akukhulisi esibuyeni. Ngemuva kokuhlala kuleso sikhathi isikhathi esingalinganiswa ngumuntu isikhathi, kufanele ikushiye. Ngokwengxenye kwaba ngenxa yayo esibuyeni ukuthi i umenzi wakwazi ukuthuthuka. Uma umenzi ingena eNirvana, okwesikhashana, iyaphika lokho ekweleta yona esibuyeni. The esibuyeni, ukungena ngaphakathi nangaphandle dimension, ihamba ne umenzi futhi ekugcineni, kanye nabacindezelwayo izifiso nokungalingani imicabango, ube yindlela yokuletha umenzi emuva emhlabeni kanti kuphila abanye emhlabeni.

Lapho i-yoga yenzelwa kuphela i- Injongo zokuzihlukanisa, ukukhululwa kanye nokucwaswa, kungubugovu ngokweqile. E-India sekwenziwe amakhulu eminyaka ngale ndlela. The ekahle kwezenkolo ukuphila kukhona ukuthola inkululeko. Ukuwohloka kweNdiya kubangelwa kakhulu yilobugovu obucwengekile ulwazi lwabo noetic izinto abapristi ne-yogis okungenzeka ukuthi basenazo, ziphenduka umkhuba wokuthola inkululeko esikhundleni sensimu enkulu yenkonzo. Bazama ukuthola ukukhululeka kusuka nature ngaphandle kokubona umehluko wangempela phakathi nature futhi I-Triune Self, lo Injongo woMkhathi, kanye maqondana futhi umsebenzi we umenzi kuya nature.

Abaphristi ne-yogis baye bazivalela ngaphakathi okusho lamagama abanawo. Amagama amaningi asetshenziswa ngokujwayelekile asikisela intuthuko ephezulu efinyelelwe ifilosofi yamaNdiya phambilini. Ulimi lwakudala, kwakuvela, lwalunegama elikhulu lokumboza noetic, izimo zengqondo nezengqondo ezingakabi namagama ezilimini zaseNtshonalanga kuze kube manje. Izibonelo ezilandelayo zizokhombisa lokhu maqondana nezigaba ezithile zalokhu okubizwa lapha Ubuhlakani.

I-Brahm. Okuphelele I-Triune Self esephenduke Ubuhlakani. It has noxhumana nezwe ezine nature futhi iyodwa eyedwa ukukhanya emkhakheni womlilo.

I-Brahma (engenacala). Okufanayo Intelligence, eye yakhuphula esibuyeni ukuba abe I-Triune Self. Izinhlangothi ezilandelanayo nezisebenzayo ziyalingana futhi zodwa nge I-Triune Self kuvukile. I-Brahma (neuter) emikhakheni isho i Intelligence obani I-Triune Self—Elinye ilanga, kulomhlaba — lilondoloze ubunqunu bayo futhi umzimba ophelele ngokomzimba ku Indawo Yokuhlala Phakade, oPhakade.

Brahmâ (kuyasebenza). Okufanayo Intelligence, kodwa i-circflex accent ngaphezulu kwe-Brahmâ isho ukuthi seyisebenza. Lokhu kusho ukuthi umenzi of it I-Triune Self sehlukanise umzimba wayo ophathelene nobulili ophelele futhi wazitholela indawo entsha, umzimba womuntu nowesifazane. Ngakho-ke umenzi likhiphile ngaphandle kwalo umcabangi futhi owaziyo futhi akusekho uyazi we Indawo Yokuhlala Phakade, oPhakade; Ikona uyazi kulomhlaba nowesilisa nowesifazane isikhathi. Lapha kumele iqhubeke ngezikhathi ezithile ukuphila futhi ukufa ukuphinda ubekhona emzimbeni womuntu noma emzimbeni wowesifazane, kuze kube yilapho iphinda ingene futhi ibuyiselele umzimba wayo ngokomzimba esimweni sayo sokuqala sokuphelela, okungukuthi, ukulinganisa umuzwa-and-isifiso ebunyeni obunaphakade futhi ihlanganisa neyayo umcabangi futhi owaziyo; futhi, ngokwenza njalo, futhi iba uyazi futhi iphinda ifumane indawo yayo ku- Indawo Yokuhlala Phakade, oPhakade. Ngokwenza njalo kuzokhulula i Intelligence (Brahma) bese uqeda I-Triune Self ngokuba kukhululwe ngokwayo.

Brahman. Okufanayo Intelligence, okuyiwo I-Triune Self ubuyisele konke Ukukhanya obolekisiwe futhi obani I-Triune Self manje ngokwayo kuyi-Brahm. A Brahman uyakhululwa kukho konke ukuxhumana ne nature futhi imahhala Intelligence.

Parabrahm. Okufanayo Intelligence, esesibe Intelligence Supreme.

Parabrahman. Lokho Intelligence Supreme, okubandakanya noma okungummeleli wabo bonke abanye abakhululekileyo Ubuhlakani.

I-Purusha (akuqinisekisiwe). (1) I owaziyo we I-Triune Self kuyo noetic umkhathi. (2) Abakwa- umcabangi we I-Triune Self kuyo umoya wengqondo. (3) Abakwa- umenzi we I-Triune Self kuyo umkhathi wemilingo. Akukho kulezi zimo i-purusha exhunywe nayo nature.

Mula Prakriti. General nature. Esimweni sayo esiphakeme kunazo zonke i isici Umhlaba imikhakha, okuvela kuzo ezine Izakhi womhlaba wadonswa, ukuba abe ndaba kulomhlaba omane, ngawodwana:

I-Prakriti, okungukuthi (1) the ndaba okuhlanganiswe ngalo umzimba womuntu; (2) ngaphandle nature enza imihlaba emine.

I-Purusha-Prakriti (akuqinisekisiwe). The umenzi siphila emzimbeni wayo ongafi omane Indawo Yokuhlala Phakade.

Ishwara. (1) Isici esisebenzayo se Intelligence Supreme, ahambelana: (2) the ukukhanya-ngikhona-Ngikhona amakhono we-Intelligence; futhi, (3) the Mina-and-ukuzithanda we owaziyo we I-Triune Self. Bobathathu babizwa nge-Ishwara. Okuthile ukukhanya, ukuphefumula, namandla esici se Intelligence iboniswa I-Triune Self njengesidalwa.

AO M. Igama le-Ishwara, kuya kwesifanele ngicabanga futhi kuzwakale ukuthi u-Ishwara uphendula athini. Lapho isetshenziswa njengegama le I-Triune Self, A is umenzi; O ngu umcabangi futhi umenzi hlangene; M ngu owaziyo ne-AO ijoyine kuyo. Kumuntu ukukhala kufanele kube yi-IAO M.

Sat (akuqinisekisiwe). Iqiniso njengokuzithuthukisa Ukukhanya kaParabrahman, uBrahman, uBrahma (ongaphansi), uBrahmâ (osebenzayo), noBrahm. Iqiniso njenge Ukukhanya we Intelligence ku emkhathini we I-Triune Self. Kuyinto Ukuqaphela Ukukhanya ngaphakathi, okukhombisa zonke izinto njengoba zinjalo. Iqiniso liyizinga umuntu anakho ngalo lokho Ukuqaphela Ukukhanya.

Sattva. In nature, lo ndaba we ukukhanya umhlaba owenziwe ukukhanya by Ukukhanya we Ubuhlakani ku noetic emkhathini ye-Triune Selves yabo. Emuntwini ndaba we ukukhanya izwe elisesimeni sakhe sobuhlanya.

URajas. In nature, lo ndaba we ukuphila izwe elenziwa wasebenza ngengqondo emkhathini of abantu kanye nokwenza izifiso okuyiphi ngicabanga futhi imicabango ngena kulezi emkhathini. Emuntwini, ndaba we ukuphila emhlabeni wakhe.

Tamas. In nature, lo ndaba we ifomu umhlaba, ongaphandle ukukhanya futhi ngenxa yalokho ayibuthuntu futhi isindayo. Emuntwini ndaba we ifomu umhlaba okwakhe umkhathi wemilingo. Ama-Sattva, ama-rajas, kanye namathayi yizibhamu ezintathu, okuthiwa ziyizo izimfanelo, izimfanelo, ze nature, elinye lawo elibusa amanye amabili ku umkhathi wemilingo womuntu.

Atma. The Ukukhanya of Ubuhlakani; the Ukuqaphela Ukukhanya ngaphakathi komuntu, ngokusebenzisa lokho akucabangayo nokwenzayo imicabango.

Atman. The I-Triune Self (njengoba owaziyo) ku Ukukhanya we Intelligence; ingxenye yalokho Ukukhanya okuyinto I-Triune Self (njengoba umcabangi) ivumela umuntu ukusebenzisa. IJivatma. Yonke into ephilayo emzimbeni nature, enikezwe ubuntu bayo yi-atma (Ukukhanya) umuntu acabanga ukungena kuzo nature.

Mahat. The nature-ndaba ebikade ingenile futhi ithunyelwe futhi ivela ku umoya wengqondo a umenzi noma wabo bonke abenzi. Ikona nature, kodwa enziwe waqondiswa yi Ukukhanya we Intelligence isetshenziswa yi umqondo womzimba, kwesinye isikhathi osizwa ngabakwa- umuzwa-ingqondo futhi isifiso-ingqondo, lapho lezi ezisetshenziswa umenzi emzimbeni.

UManase. The umqondo womzimba, ngesinye isikhathi sisizwa ukusetshenziswa kwe umuzwa-ingqondo futhi isifiso-ingqondo.

Ahankara. I-Egoism noma ukuzidla, njengoba umenzikuhlukile umuzwa wokuba khona kwe Mina we owaziyo.

I-Antaskarana. The ngicabanga okuyinto umenzi kwenza, (1) ngokusebenzisa i umqondo womzimba, ukuxhuma umuzwa ngomzimba wayo wenyama nokunye nature; (2) ngokusetshenziswa kwe umuzwa-ingqondo noma kwe isifiso-ingqondo ukuzichaza njenge umuzwa noma njengoba isifiso, futhi kanjalo nokuzizwa ngokwayo kwehlukile nature.

Chitta. The ndaba we ukuphila umhlaba noma ukuphila izindiza ezihlatshwe umxhwele yi-esetshenzisiwe Ukukhanya we Intelligence ku umoya wengqondo womuntu. Kungahle kube ku umoya wengqondo noma ingasebenza amafomu of nature.

Chitt. (1) The Ukukhanya we Intelligence ku umoya wengqondo womuntu; (2) “Ukuqaphela, ”Elisetshenziswe ngomqondo wokwazi; futhi, (3) “Ukuqaphela, ”Ngomqondo wokwazi ukuthi umuntu uyazi.

Chitti. Izenzo ku umoya wengqondo, of ndaba lokho kuyamhlaba umxhwele Ukukhanya we Intelligence.

Chittakasa. (1) The nature-ndaba okuyi- umoya wengqondo; (2) ukuphazamiseka okwenzeka lapho; (3) ukuphazamiseka okwenzeka ngaphakathi nature lapho ithunyelwa emuva lapho.

Vritti. Amagagasi noma amaza nature-ndaba ku umoya wengqondo. Bakhanga ukunaka noma ukudala umsebenzi we umqondo womzimba okhiqiza isenzo nezinto zenyama nature.

ISamskaras. Imikhuba of ngicabanga. Ukuvela okwenziwe ku ifomu lokuphefumula ngaphambi ukufa, esidluliswa yi esibuyeni okusha ifomu lokuphefumula as imikhuba, ukuthambekela nemithiyo. IJagrata. Isimo sokuvuka noma sangaphandle, lapho umenzi is uyazi ngokubonakala kwezinto.

I-Svapna. Ukuphupha noma isimo sangaphakathi, lapho umenzi is uyazi ngokubonakala kwezinto njenge amafomu.

USushupti. Isimo sokungaphuphi, lapho umenzi ayihlangene nezinzwa ezine futhi uyazi wezinto kanye amafomu kuphela njengezifundo.

Turiya. Isimo se umenzi womuntu njengoba ukuzazi, lapho zonke ezinye izifundazwe zifakiwe futhi zinyamalala khona Ukukhanya.

Ananda. Injabulo noma injabulo, isimo esithile umuzwa okhiqizwa lapho umuzwa isebenzisa i umuzwa-ingqondo, ngokuzimela kwe umqondo womzimba.

Maya. Isikrini njengoba nature nezinto ezihlala ziguqukela kukho, ezenziwe umuzwa-and-isifiso nini ngicabanga ne umqondo womzimba ngokwezinzwa.

Karma. Isenzo kanye nemiphumela yesenzo se Ukukhanya we Intelligence futhi isifiso; the ingaphandle a wacabanga.

Amagama amaningi anjengalawa atholakalayo atholakala eSanskrit. Imfundiso yasendulo cishe yayisuselwa kulokho okuqondayo-ndaba (i I-Triune Self) nokuthi yini engenangqondo-ndaba, leyo, nature. Imfundiso eyiqiniso ukuthi ehlakaniphile-ndaba isebenza ku nature-ndaba futhi ngaleyo ndlela, uqobo luphelele futhi nature.

I-Prakriti, yendawo yonke, iyi nature njengoba imihlaba emine. Iphuma nge-mulaprakriti, okuyi-inertia, i-avyaktam noma i-pradhana, iphaneli yomhlaba. I-Prakriti, umuntu ngamunye, ingumzimba womuntu, ongowamazwe amane futhi ugcina umhlaba womuntu isikhathi ekujikelezeni. I-Purusha iyona I-Triune Self ezicini zalo ezintathu njengezingxenye, ukuphefumula kanye emkhathini. I-Purusha nayo ingxenye ngayinye yezingxenye zayo ezintathu. Izingxenye ezimbili kwezintathu, owaziyo futhi umcabangi, bazihlukanise ne-prakriti. Kepha purusha njengoba umenzi ingxenye emuntwini ayikwazi ukwenza lokhu ngenkathi ixhumene ne-prakriti, njengomzimba okuhlala kuwo nokuthi ngaphakathi kwawo illusion, futhi ngenkathi ingezihlukanisi nomzimba.

I-purusha iyasebenza imisebenzi ezivezwa njengeTrimurti. IPrakriti idalwa ngezikhathi ezithile, igcinwe futhi ichithwe yiBrahmâ, iyasebenza, iVishnu neShiva. Lawa ngamagama umenzi, umcabangi futhi owaziyo esebenza nature, lapho bedala khona, balondoloze futhi bebhubhisa i-prakriti yendawo yonke kanye nomuntu ngamunye. I-prakriti ngayinye njengomzimba womuntu idalwa, igcinwe futhi ibhujiswe yi umenzi yedwa, osebenza njengoBrahmâ, uVishnu noShiva. Brahmâ, Vishnu kanye Shiva kukhona nature futhi Gods in nature, njengoba kwenziwe ngabakwa- I-Triune Self. Ngakho-ke Brahmâ umhlaba wezwe, Vishnu the ukuphila umhlaba, noShiva ukukhanya umhlaba. Banjengo Gods, uMdali, uMlondolozi noMbhubhisi womhlaba wangempela we isikhathi, uqhubeke ngokuya nge-prakriti ngamanye, umzimba womuntu. Iphethini ebekwe yi-prakriti ngamanye yendalo eqhubekayo, ukulondolozwa nokubhujiswa kulandelwa yi-prakriti ngaphandle nature. Lapho umzimba usuqedile ukwenziwa ukuze ube namakholomu amabili okukhona kuwo okuphelele I-Triune Self, i-prakriti ngayinye ihlala unomphela. Ngemuva kwalokho awusewona umthombo kusuka lapho i-purusha njenge-Trimurti, idala, ilondoloze futhi ichitha indawo yonke.

Ke purusha njengoba umenzi, umcabangi, Futhi owaziyo, iba nguBrahm, ngamandla ezwi. Leli gama ngu-AO M. Brahmâ, osebenzayo, ngu-A; UBrahmâ noVishnu abajoyinile ngu-O; IShiva iyi-M ene-AO ejoyine kuyo. I-AOM, ngaleyo ndlela eyenziwe ngama-purushas amathathu asebenza njengoMdali, uMvikeli, noMbhubhisi, futhi aphefumulelwa yiwo Intelligence, okuyi-BR, iba yi-BRAOM, ebizwa ngokuthi yiBrahm. I-H kungenzeka ukuthi yathathelwa indawo ye-U, ukuvikela lemfundiso enhle yokuhunyushwa kwe I-Triune Self ku Ubuhlakani. Ngemuva kwalokho Intelligence okuyi-Brahman, ekhululwe futhi kusuka kuyo I-Triune Self, iba yiParabrahm, Ubuhlakani kuhlangene noma ngaphansi kwe Intelligence Supreme. The Intelligence Supreme yiParabrahman.

I-AOM iZwi lika I-Triune Self, we Intelligence futhi we Intelligence Supreme. KuyiZwi kuphela uma umuntu elazi okusho futhi iyakwazi ukuyicabanga, ukuyizwa, futhi ukuphefumula. Ukuzwakala kahle noma ukucula kuyinto encane. IZwi limela I-Triune Self, noma Intelligence. Kuveza lokho i One . Kubonisa i nature, imisebenzi nobudlelwano balokho One. It is the One.

Kusetshenziswa ku I-Triune Self, A umuzwa-and-isifiso, NOMA ukulunga-and-Isizathu, no-M Mina-and-ukuzithanda. I-AOM ikhombisa maqondana kwabathathu komunye nomunye. Umsindo ukubonakaliswa kwe I-Triune Self njengezidalwa zalo ezintathu, lapho esezibizele ukuba zibe yikho. The I-Triune Self awunamsindo, kepha lezi zidalwa ziyakhala: ubukhona be umenzi, njengo-A, isiqu se- umcabangi, AU njengo-O, nokuba khona kwe owaziyo, njengoM. Ngakho-ke leliZwi, lapho umuntu ecabanga futhi ezwa futhi aliphefumulele, limfaka ekuxhumaneni ne One, okwakhe I-Triune Self. Yini afuna ukuyisho kuye umcabangi futhi owaziyo? kanti ufunani okwakhe umcabangi futhi owaziyo ukusho kuye? lapho eyibiza ngegama eliyimfihlo? IZwi lomuntu I-Triune Self uhlala eyimfihlo aze azi okusho. Kungani ebiza abakhe I-Triune Self? Yini ayifunayo kukho? Imvamisa akazi. Ngakho-ke iZwi alinawo umthelela omncane, noma ngabe ukhulume izikhathi eziyinkulungwane. “Ngingu-AOM,” “nginguBrahm,” akusizi ngalutho uma umuntu engazi ukuthi uyini ngicabanga noma ukukhuluma. The Iqiniso ukuthi abantu basebenzisa iZwi kuwubufakazi bokuthi kukhona imfihlo, engaziwa isifiso ebakhuthazayo. Lokhu isifiso Ukuqala kwe-A futhi kudinga ukwazi, kufuna ukuhlangana no umcabangi futhi owaziyo of it I-Triune Self bayazi.

Ukuthi uzwakala kanjani Izwi kuyimfihlo ku- umenzi. Imfihlo ayinakudalulwa, noma kunjalo kunokwambulwa okuningi ngayo. One kumele ilungele imfihlo; kumele ngabe wazilungiselela. Uzenza alungele ngicabanga. Lapho ngokuzikhandla okuqhubekayo ukucabanga ngakho uzilungiselele, a ngicabanga Kwenza umsindo ovulelekayo awubonayo futhi awuzwayo. Ngemuva kwalokho uphefumula ngokuhlanganiswa komsindo. Lokhu kumfaka kwezokuxhumana. Kwakhe I-Triune Self umyalela lokho azilungiselele kona ngakho.

Ukuzwakala kwe-AOM kuhlobene umenzi ne umcabangi futhi owaziyo. Uma kuqhubeka, lokhu kungathatha umenzi ngaphandle komzimba. Ukuze uhlale emzimbeni futhi ube ne umenzi ukubonakala emzimbeni, umzimba kufanele ufakwe emsindweni. Incwadi eyimfihlo ye-prakriti ngayinye ingu-I. Ngakho-ke abantu, uma esethuthuke kakhulu, kufanele athi, ngenkathi ngicabanga ukukhamisa kokhokho, i-IAOM bese kumiswa lapho kukhala uM. Ngiyi-geometrical Uphawu yomzimba oqondile; A uyisiqalo sokudala seZwi; O ukuqhubeka nokujikeleza; futhi M ukugcwala nokugcwaliswa kweZwi, kuxazululwe kuye uqobo. I-M iyona iphuzu ngaphakathi kokugcwala kwayo uqobo embuthanweni.

Kulezi eziyisisekelo kuhlala izimfundiso ezikhawulelwe kuphela nature emhlabeni wenyama, nowa umenzi emuntwini ngaphansi kwe Ukukhanya we Intelligence. Okusele kuhlobene ne Ukukhanya we Intelligence njengoba, i-atma, ikanye no-atman, the I-Triune Self, Futhi ngo nature, njengejivas, sesidlule ku umenzi. Imininingwane mayelana Intelligence uqobo lwayo kusimo sayo, okungukuthi, ezinhlakeni zalo ezintathu, ilahlekile. Iminonjana yokuthi kwakukhona izimfundiso maqondana ne- Ubuhlakani kungabonakala kuzinkomba zakho konke okungaphezu kwe I-Triune Self, njengokuthi yi-para: parabrahm, paramatma, umele ubuhlakani; futhi paravidya ulwazi olungaphezulu kwe I-Triune Self; okungukuthi, ulwazi njengobuhlakani emikhakheni, njengokwehlukaniswa kolwazi njengo I-Triune Self emhlabeni. Umehluko wenza ukuthi yonke into uyi-purusha, i I-Triune Self, noma i-prakriti, nature, kukhombisa hhayi kuphela kwasendulo plan ihanjisiwe, kepha futhi nokuningi kwalokho okusele kunalokho okuhlobene ne- umenzi kumuntu, okungukuthi kubo I-Triune Self, nasemhlabeni womuntu wenyama we isikhathi, okuyiwo umhlaba wonke uwonke. Konke okudlulile nature yenziwe ngama-mana, ahankara, chitta; okungukuthi, umenzi ngokusebenzisa ngicabanga futhi imicabango.

Ukulahleka imfundiso yokuthi kukhona Ubuhlakani lapho i-Triune Selves ithola khona Ukukhanya abacabanga ngazo.

Lost futhi imfundiso yokuthi kukhona imikhakha, lapho amaBrahms noma Ubuhlakani kukhona, kanye nomhlaba, lapho ama-purushas noma ama-Triune Selves aphelele akho; nokuthi okwehlukile kulokhu kukhona umhlaba wesintu isikhathi, ngama-manaene ayo nama-pralayas wokuphinda abe khona abenzi kulo lonke uchungechunge lwabo lwezimpilo.

Kulahlekile imfundiso yokuthi umuntu umele uhlangothi oluhlakaniphile nolwe nature-eceleni kwe-Universal. I-Bhagavad Gita iphatha lokhu, kepha okwamanje ifomu yale ncwadi encane abalingiswa bobuhle abaziwa. AmaKurus isifiso wonke. Ihlukaniswe ngamagatsha amabili, amaKurus angama-sensuous, anobugovu izifiso wezinto zomzimba, kanye namaPandavas izifiso ngolwazi lwe I-Triune Self. Inkosi eyimpumputhe Dritarashtra ingumzimba, futhi ojenene bayo bayizinzwa ezine. U-Arjuna, enye yezikhulu zasePandava, umele isifiso Ukuzazi. Enye yamaKurus imelela isifiso sobulili. Okungcono izifiso axoshwe emzimbeni weKurukshetra, indiza yeKurus. Inhlokodolobha, iHastinapura, inhliziyo, isihlalo sikahulumeni, lapho aphansi izifiso ukubusa. Lokhu kunjalo ngokusebenza kwe abantu. I-Bhagavad Gita ikhombisa isidalwa esingumuntu esiyinqaba, u-Arjuna, ozimisele ngokubuyisa ukulawula umzimba futhi abe nolwazi I-Triune Self futhi Ukukhanya we Intelligence. Kuze kuye uKrishna, wakhe umcabangi, Ne Ukukhanya we Intelligence, ekhuluma njengo Isizathu ngokusebenzisa ingqondo of Isizathu. Ukufundisa kwakhe intuition, okuyimfundiso eyiqiniso (isifundo) kusuka ngaphakathi.

Amagama akhombisa okuningi mayelana nature we I-Triune Self futhi izingxenye zalo ezintathu, kanye namandla nokusebenza kanye nemiphumela yezinye zazo izingqondo, akukho neyodwa lapho izikhonzi zaseNtshonalanga ezinokuthile okucacayo. Kuningi ezincwadini zasendulo zaseMpumalanga kunoma ngubani oyamukelayo hhayi kuphela ngozwela kodwa ne ukuqonda ukuthi yena ngokwakhe kumele athole imininingwane eyiqiniso ekuqukethe. Akekho umuntu ongathola noma yini inani elicacile kule mibhalo, ngaphandle kokuthi uma enolwazi oluthile aqale ngalo, futhi ngaphandle kokuthi aqonde ukuthi imibhalo noma abaphikisi ababandlululi ngamanani ahambelana nalokhu abakwedlulisela kuye. Imininingwane enembile ingatholwa kuphela uma, ngaphezu kwalokho, ekwazi ukuhlukanisa ngokwahluka kwaseMpumalanga, lapho kuvela khona phakathi kokukholelwa ezeni, ukungazi, ukukhulekelwa kwezithombe nokubekelwa phansi kwe isikhathi.

Umuntu ojwayelekile akatholi okwanele kule ncwadi ukumvuza ngayo yonke le micimbi. Ngakho-ke ucwaningo alunakwa. Kepha okuheha iningi labantu baseNtshonalanga ababa nentshisekelo, yisithembiso samandla azotholwa yimisebenzi yokuphefumula yaseMpumalanga. Ngakho-ke izithunywa zevangeli zaseMpumalanga zisinikeza isidingo ngokufundisa i-yoga. Noma ngabe baqala nge-raja yoga bayishiya ngoba abafundi baseNtshonalanga abafaneleki ekuphakameni kwe -ama ne niyama. Ngakho-ke i-yoga, njengenyunyana: okokuqala, inyunyana ye umuzwa-and-isifiso, bese kuthi ukuhlangana neZodwa, kuphenduke i-yoga eklanyelwe ukunika amandla aphansi we-psychic, ubuhle namandla omzimba nesikhathi eside ukuphila. Yilokhu abafundi abalindele. Imiphumela eza kubo uma empeleni bezilolonga pranayama bahluke kakhulu, futhi nothisha babo, okumele babelane nabo phetho, awukwazi ukuzivikela kuzo.