本文由【艾扬格瑜伽】授权转载
Prashantji自4月8日即哈奴曼敬拜日起，在Youtube网站上发布系列线上瑜伽教育视频，目前已更新五讲，此为第三讲。
现在，让我们开始聆听普尚吉语。
Lesson 3 第三讲
（以下为视频翻译中英文对照稿）
Namaskar! Today, we are meeting for the third session on ‘Education about Yoga’.
大家好！今天，我们为了 “瑜伽教育”的第三讲又见面了。
The basic problem that you will face is that we have been indoctrinated that ‘yoga is a practical subject’, and we have gone overboard, thinking that it is activity, and it is something to be performed, it is something to be done; but I want to introduce to this unique perspective that there is a lot of education in yoga.
你将面对的一个基本问题是，我们已经被灌输了太多“瑜伽是一门实用性学科”的观点，而且我们已经深陷其中，认定它是行为性的、它是要被表演出来的某样事物、它是要被做出来的某样事物；但我想引到这个独特的视角，那就是在瑜伽当中存在着大量的教育。
We need to know something before we do something. There are two ways. One: you can do and then learn. There are certain realms of knowledge where you do and learn. But, then, there is something like ‘learn and then do’. Now, in this education, it is important that we try to know something about yoga, and then see how we go about doing it.
我们需要在做某件事情之前去了解这件事，会有两种方式，一个是：你可以做，然后学，有某些知识领域，在那里面你做，然后学。但是，也有像 “学，然后去做”这样的事物。现在，在这个教育当中，重要的则是我们尝试去了解关于瑜伽是怎么回事，然后才明白我们如何着手去做它。
As I have been stressing on the distinction between posture and asana, so, let me say at the outset, that the postures commence with bio-mechanics, and the postures culminate with bio-mechanics. So through and through that there are bio-mechanics in postures, and then where does yoga come in postures?
正如我一直都在强调姿势和体式上的区别，那么让我从头说起：姿势始于生物-力学，姿势也止于生物-力学。因此，姿势当中彻头彻尾都是生物-力学，那么，瑜伽打哪儿进入姿势当中呢？
The postures are necessary. We must learn the posture, it should be a workable posture, proper posture, good posture; and through such posture, we need to learn YOG.
姿势还是有必要的，我们必须学习这些姿势，它该是一个可行的姿势、正确的姿势、良好的姿势；而且需要经由这样的姿势，我们去学习瑜伽。
Now let me illustrate this, now you can settle down in Virasana. So, if it is a posture, how will we go about? Keep your feet turned out properly, rotate your calf muscle inside out, rotate your thigh muscle outside in; and then sit properly, sit straight, sacrum concave, open your chest, lift your spine, shoulders back……and through and through we will be just telling you bio-mechanics, with reference to different parts of the body.
现在，让我说明一下这个，你现在可以在英雄坐里安定下来。所以如果它是一个姿势的话，我们将如何入手：让你的脚正确地外转、将你的小腿肌肉从内向外旋、将你的大腿肌肉从外向内旋；然后要坐正、坐直、骶骨内陷、展开你的胸腔、上提你的脊柱、肩膀向后……彻头彻尾地，我们一直在告诉你的只是生物-力学，都是在针对身体的不同部位。
And then maybe the arms’ position can come, arms back, Namaskar at the back, Pavartasana arms over the head, Gomukhasana arms at the back, or Garudasana arms in front……so it can be doing all these postures in variations.
然后可能手臂的摆放也会参与，手臂向后、手臂在背后的祈祷式、手臂过头的手臂上举式、手臂在后背的牛面式，或手臂在前的鸟王式……因此可以在各种变体当中做出这些姿势。
So, you can do that in a posture: Gomukhasana arms, Namaskasana arms at the back, Pashwa Namaskasana, or Gomukhasana arms……now, we will be telling you about the skeleto-muscular parts of the body, their action, what should go down, what should go up, what should rotate, what should be stretched, what should be straightened, what should be hardened, what should be softened, like elate the pelvis, elate the diaphragm, lift your chest, roll the shoulders back, shoulder-blades in, dorsal back in……so, these are all bio-mechanics.
因此你可以在一个姿势中做出那些：牛面式的手臂、手臂在背后的祈祷式、侧向祈祷式、或牛面式的手臂……现在，我们将一直告诉你关于身体的骨骼-肌肉部分、它们的动作、什么该向下、什么该向上、什么该旋转、什么该伸展、什么该伸直、什么该变硬、什么该变软，诸如让骨盆饱满、让横隔饱满、上提你的胸腔、翻转肩膀向后、肩胛骨进、上背部进……所以，这些全都是生物-力学。
So, you commence with bio-mechanics, and it also ends with bio-mechanics. So, the posture is like a ‘starter’ for a vehicle. What’s your starter for the vehicle? you don’t dabble with the starter time and again.
因此，你随着生物-力学开始，它也随着生物-力学终止。因此这个姿势就像一辆汽车的“启动开关”，什么是你这辆车的启动器？你不会一遍遍地去摆弄这个启动器。
So, similarly the posture is like a starter, and then we will have to see that we proceed for an asanic condition; now, if it is an asanic condition, now let’s try to understand the implications and nuances.
因此同理，姿势就像一个启动开关，然后我们必须看明白，我们是为了一种体式化的状态而在前行；现在，如果它是一个体式化的状态，让我们尝试去理解其中的含义和意义。
‘The body-mind-breath awareness’, as I taught you, told you about in the first round, first session. Now, in your Virasana, there are paradigms, you can do the Virasana which can be called as ‘hip-buttock-sacro-iliac Virasana’.
“身体-头脑-呼吸的觉知”，这是我在上一轮、上一堂课里教过、告诉过你们的内容。现在，在你的英雄坐里会有各种范例模式，你可以做一下这个版本的英雄坐，它可以被称为“髋部-臀部-骶骨化的英雄坐”。
So, that is the ‘port-hole’. From there, you will try to negotiate your Virasana. So, find out how do you do it, where there should be a launch point at the sacro-iliac region–sacrum, tail-bone, coccyx, hips, buttocks, anal mouth, pelvic region, and on the anterior below the navel, pelvic floor to navel, abdomen……So, these are the paradigms we going about.
因此，那就成了一个“近景瞭望孔”，从那里，你将尝试去驾驭你的英雄坐。因此，去探寻你如何做它，在骶骨区域哪里该有一个发射点——骶骨、尾巴骨、尾椎骨、髋部、臀部、肛门、骨盆区域，并且在身体前侧、肚脐下方、盆底到肚脐、腹部……所以，这些就是我们要着手去做的范本模式。
Now, that can be changed to shoulder-blade. It can be ‘shoulder-blade major -Virasana’. So, find out how you modify the dynamics, how you re-set the dynamics between ‘buttock bone-sacrum centricity’ to ‘shoulder-blade centricity’.
现在，那个区域可以被切换到肩胛骨，它可以是一个“肩胛骨为主修专业的英雄坐”。因此，去探寻你会如何修正这些动态、你会如何重设“坐骨-骶骨中心点”到“肩胛骨中心点”之间不同的动态。
Then, from ‘shoulder-blade centricity’ to ‘chest centricity’, ‘diaphragm centricity’, ‘abdomen centricity’. So, you will have various negotiations possible, like you drive a car, you don’t just start a car, you drive a car.
然后，从“肩胛骨中心点”到“胸腔中心点”、“横膈中心点”、“腹部中心点”，你因此会拥有各种可能的驾驭方式，就如同你是驾驶着一辆车，你不只是发动了一辆车，你是驾驶着一辆车。
So, you will be ‘driving the asanas’, that there are different schemes to ‘drive an asana’, based on paradigms in asanas, in yogasanas, which does not come in posture; posture does general addressal to entire body, skeleto-muscular-physical body.
因此，你是“在驾驶着这些体式”，为了“驾驶一个体式”，会有各种不同的方案，都是基于体式里、瑜伽体式里的范例模式，这种情况它们不会发生在姿势里；姿势所做的是针对全身、骨骼-肌肉-身体部位进行的一般性处理。
Now, in your Supta Virasana, you can be doing oh, Virasana, sit in Virasana, you can be doing the Virasana as an exercise condition, skeleto-muscular exercise. Find out how you can exercise skeleto-muscular body by your Virasana, which can be with Pashwa Namaskasana, Gomukhasana, Garudasana arms in the front, Pavartasana arms over the head……so, these are all probabilities where you will activate the body differently, and that is how it becomes physical culture!
现在，在你的卧英雄里，你可以做，噢，坐在英雄坐里，你可以一直做这个英雄坐，把它当作一个锻炼的前提去做——骨骼-肌肉的锻炼。去探寻你是如何通过你的英雄坐去锻炼骨骼-肌肉层面的身体，可以是侧向的祈祷式、牛面式、手臂在前的鸟王式、手臂过头的手臂上举式……所以，在所有这些可能性当中，你都是在以不同的方式去激发身体，而且那就是它如何变成了身体文化！
Now in yogasanas, you have to identify how you are not doing skeleto-muscular movement, but how you can use a profound breath, a profound inhalation, a profound exhalation, volume of exhalation, volume of inhalation, sharper inhalation, thicker inhalation, so also sometimes, the post-exhalative and inhalative retention, Uddiayana Kriya, Uddiayana Mudra can come. So, you will make the negotiations more profound by applying the breath on your skeleto-muscular body.
现在，到了瑜伽体式当中，你必须认识到，你怎样才能不做骨骼-肌肉的运动，你怎样才能用上深入的呼吸、深长的吸气、深长的呼气、呼气的量、吸气的量、更用力的吸气、更厚重的吸气、偶尔呼气之后和吸气之后的屏息、腹部内收的举动、腹部身印也会发生，你因此通过在骨骼-肌肉层面上的呼吸应用，让体式的调整更具深度。
So, also you can apply your mind on your skeleto-muscular body which will significantly contribute, such as by will, by volition, by resoluteness. If you are going to exercise the body, you require a typical mind culture to be exercising skeleto-muscular body.
因此，你也可以将你的头脑应用到骨骼-肌肉体的层面上，那将是极大的贡献，比如通过意志力、意愿、决心。如果你要去锻炼这个身体，那么你就需要一种典型的头脑文化去锻炼骨骼-肌肉的身体。
So, you can use that aspect of mind, that intent to exercise the skeleto-muscular-physical body. So, find out how the breath will contribute, the mind will contribute; in an associated condition, how it will contribute.
所以，你可以用上那个头脑层面，用上那个意愿去锻炼骨骼-肌肉-身体部位。所以，去寻找呼吸将如何贡献、头脑将如何贡献；在一种联合的状态当中，它将如何贡献。
Now, if you do this much and this way, again it will be a physical culture. You are using the body, mind and breath for the benefit of body, you are using the body-mind-breath combinations for skeleto-muscular-physical body. So, again it will be physical culture.
现在，如果你做了太多这个，并且以这种方式去做，那么它将再度成为身体文化，你依旧是为了身体的好处在使用这个身体、头脑、呼吸，你依旧是为了骨骼-肌肉-身体部位在使用身体-头脑-呼吸的结合体，因此它将再度成为身体文化。
In YOG, we need to go beyond physical culture; if it is a yogasana, it needs to go beyond physical culture, not just get stuck at physical structure or physical culture rather.
在瑜伽当中，我们需要超越身体文化；如果它是一个瑜伽体式，那么它就需要超越身体文化，而不要仅仅陷于身体结构当中，或身体文化当中。
Now, in yogasana, find out how you will get different perspectives, how you are doing Virasana, let us say: Pavartasana, Pavartasana’s arms, interlock your fingers over the head, and then trimming the arms, straightening the elbows, extending the armpits, etc.
现在，在瑜伽体式当中，去探寻你将如何获得不同的视角、你将如何去做英雄坐，让我们试试：手臂上举式，手臂上举式的手臂，在头上方交扣手指，然后去“修理”这个手臂、伸直手肘、展开腋窝等。
Now, we are used to doing this for the body, for the corporeal body, for the skeleto-muscular body, for the body matter.
目前，我们都习惯于为了这个身体而做、为了这个肉身而做、为了这个骨骼-肌肉身而做、为了这个身体物质而做。
Now, use that position, and start addressing your breath, making the breath as a beneficiary, rather than the benefactor, which was in your earlier phase. Now, find out how you can be using the voluntary breath, deeper breath, and give benefits to breath by Virasana-chest, by Virasana-back, by Virasana-spine, by Virasana-abdomen, by Virasana-pelvis, by Virasana-hips-buttocks-ilium-perineum.
此时，使用那个摆放，开始去针对你的呼吸，让呼吸成为一个受益者，而非你前面阶段中的那个施惠者。现在，去探寻你如何才能用上主动的呼吸、更深的呼吸，并且还要通过英雄坐的胸腔、英雄坐的背部、英雄坐的脊柱、英雄坐的腹部、英雄坐的骨盆、英雄坐的髋部-臀部-骼骨-会阴，去给呼吸带来益处。
So, the breath should be a significant beneficiary which I said as a breath-set addressal; similarly, you can do for your mind, objectify your mind, understand the state of mind.
因此，这个呼吸应该是一个巨大的受益者，那就是我前面所说的，它是一种针对呼吸层面的处理模式；同理，你可以为了你的头脑而做、将你的头脑客体化、体会头脑的这个状态。
Like usually, we are used to doing a ‘photogenic’ pose. So, we are camera-conscious, lens-conscious; we know what the lens catches, what the camera catches, and therefore, we justify that position to justify camera lens. That is called ‘photo-genecity’.
好比通常，我们习惯于做出一个“图片化”的体式，因此我们有了相机意识、镜头意识；我们知道镜头要抓拍什么、相机要抓拍什么，因此我们调整那个摆放，为的是对准相机的镜头，那被称为“图片化”。
Now, imagine that there is instrumentation to monitor your breath, whether you are activating the breath, whether you are giving benefit to breath, whether the breath is a beneficiary exhalatively, inhalatively, how the breath is a beneficiary by this Pavartasana-Virasana; in another pose, it will be a different benefit to the breath.
现在想象一下，有个仪器在监测着你的呼吸——你是否在调动呼吸、你是否给呼吸带来了益处、呼吸是否在呼气中和吸气中各自成为了受益者、呼吸如何通过这个手臂上举式的英雄坐而成为了一个受益者；而在另一个体式里，它将是送给呼吸的另一个益处。
So, not only use the breath, but also make applications of the breath. This is implied in an asana.
因此，不仅使用这个呼吸，还要打造出呼吸的应用，这都暗含在一个体式里面。
Similarly, your mind-set. Imagine that there is instrument, which is catching your brain waves, Alpha, Beta, Gamma rays of your brain, the brain functioning, as if there is encephalogram going on, monitoring the functions of the brain, monitoring the benefits to the brain.
你的头脑层面也同样如此，想象有那么一个器具，它可以捕捉到你的脑电波，你大脑的阿尔法/贝塔/伽马射线、你大脑的运转情况，就好像一直有脑电流图在运行，监测着大脑的功能、监测着给到大脑的益处。
So, we can use the brain and we can give the benefit to the state of the brain as well, by yogasana; in posture, it does not happen, it is not considered so much; but in asana, you can give the benefit to brain as if there is encephalogram, there is brain-scan going on, somebody monitoring your brain, monitoring as to how the brain is getting an advantage.
因此，我们可以使用这个大脑、我们还可以给大脑的状态带来改善，通过瑜伽体式；而在姿势中，那是不会发生的，它不会得到太多的顾及；但在体式里，你可以给大脑带来益处，就好像有个脑电流图、有个脑部扫描一直在运行，有人在监测着你的大脑、监测着大脑如何在获益。
So, these are the body-mind-breath addressal. Now today, let me introduce a new dimension here. What is this new dimension? Usually you are familiar with a condition, you say ‘I am doing Virasana’. What is the syntax ‘I am doing Virasana’? Try to understand the noun, verb, predicate in the syntax.
因此，这些就是针对身体-头脑-呼吸的处理模式，今天，让我在这里介绍一个新的维度，什么是这个新维度呢？通常，你很熟悉这样一个状态，你说“我在做英雄坐”， “我在做英雄坐”是什么样的句法？尝试去理解这个句法中的名词、动词、谓语。
Now, if I suggest: go for a condition where the syntax will be ‘I am doer of Virasana’. What changes are you going to effect between ‘I am doing Virasana’, ‘ I am doer of Virasana’.
现在，如果我提议：体会一下“我是英雄坐的做者”这个句法中的状态。“我在做英雄坐”和“我是英雄坐的做者”之间，你会影响到什么改变？
Are you really ‘doer’ at a point in time? Another point in time, are you ‘doing’ Virasana’ ? I know that Virasana has two meanings which we overlook. The sentence has two meanings.
在一个时间点上，你真的是“做者”吗？而在另一个时间点上，你真的“在做”英雄坐吗？我知道英雄坐有两个我们忽略的含义，这个句子有两层意思。
One meaning is with a tone that ‘you are the doer’, ‘you are the executer’, you are playing executer role and you are executing Virasana, so you become ‘doer’. So there is a shape to the meaning of statement ‘I am doing’ of the nature of ‘I am doer’, your will, your subjective entity, your volition, your intent, your perceptions, your sensations……so, you are ‘doer’ of Virasana.
一个含义是带着 “你是那个做者”、 “你是那个执行人”的腔调，你在扮演执行人的角色，并且你在执行英雄坐，因此你变成了“做者”。所以，“我在做”这个声明的含义就有了一个“我是做者”为本质的外在形态，你的意志力、你的主体、你的决心、你的意愿、你的知觉、你的感受……因此，你是英雄坐的“做者”。
The other meaning to the syntax is that you are instrument. You can be instrument when you say ‘I am doing Virasana’, you can be instrument of accomplishing Virasana, executing Virasana.
这个句法的另一个意思是，你即工具体。当你说“我在做英雄坐”时，你可以是工具，你可以是成就英雄坐、执行英雄坐的工具。
So, if you are playing instrumental role, find out how are the dynamics; if you are playing subjective role, find out how are the dynamics.
因此，如果你在扮演工具性的角色，那么去探寻这个行为动态是怎样的；如果你在扮演主观性的角色，那么去探寻这个行为动态是怎样的。
Then there is the third syntax which says ‘I am being done’, ‘I am being done’. So, ‘Virasana is being done on me’; so, subjective entity is sculpted, it is carved, it is cultured.
然后，还有第三个句法，它会说“我正在被做”、“我正在被做”。因此，“英雄坐在我身上正在被做”；因此，主体在被雕刻，它在被打磨，它在被教化。
So, you have to render these syntaxes and understand the dynamics of it–‘I am doer of Virasana’, ‘I am doing Virasana’, ‘I am done by Virasana’.
所以，你必须去考虑这些句法，并且去理解它的行为动态——“我是英雄坐的做者”、“我正在做英雄坐”、“我通过英雄坐而被做”。
When I say ‘I am done’, I am not referring to tense. It is not past tense. So, the ‘done’ here comes as a noun, ‘I am a done’ entity. Virasana is a tool, Virasana is an instrument, Virasana is an object, and ‘I’ am a beneficiary of it, ‘my’ subjective entity is beneficiary out of it. So, you’d like to render these syntaxes and try to understand the differences in negotiations. Now, this is implied in an asana.
当我说“我被做”，我不是在指时态，它不是一个过去完成时，所以，此处的“被做”成了一个名词，即“我被做”这个实体。英雄坐是一个工具、英雄坐是一个器具、英雄坐是一个客体，而“我”是它的一个受益者，“我的”主体从中获益。因此，你得这样去考虑这些句法，并且尝试去体会驾驭模式中的这些区别。此时，这都暗藏在一个体式里面。
Now, with your subjective entity ‘I am doer’, understand again the shapes and nuances here. You can be ‘doer’ when you identify yourself with your body, that you are body, you are corporeal body; you identify yourself with a body, and then you say ‘I am doer’, how do you go about?
现在，带着你的主体即“我是做者”，再去理解这里的外在形态及其意义。当你是带着你的身体去认识你自己的时候，你可以是“做者”，你是身体、你是肉身；你带着你的身体意识去认识你自己，然后你说“我是做者”，然后，你会如何着手去做？
Then, identify yourself with your breathing, as if you are BREATHING, you are breath-entity; you are identifying yourself with the breath. Understand how the negotiations will change.
然后，带着你的呼吸去认识你自己，就好像你就是呼吸、你就是呼吸体；你带着呼吸意识去认识你自己，搞懂这里的驾驭方式将会如何变化。
Thirdly, identify yourself with your own mind–‘I am mind’, if ‘I am mind’, what do ‘I’ consider? So you have three considerations–‘I am body’, what will ‘I’ consider? ‘I am breath’, what will ‘I’ consider? ‘I am mind’, what will ‘I’ consider? Now these are nuances of yogasana, these are not nuance of posture.
第三，带着你自己的头脑去认识你自己—— “我是头脑”，如果“我是头脑”，“我”会考虑什么？因此你有三个考虑——“我是身体”，“我”会考虑什么？“我是呼吸”，“我”会考虑什么？“我是头脑”，“我”会考虑什么？此时，这些就是瑜伽体式的意义，这些不是姿势的意义。
Because in posture, you will identify yourself with the body. You will say ‘I am straight’, actually body is straight; ‘I am firm’, actually body is firm. So, in a posture, when you identify yourself with body, understand the corporeal influence and gravity; but, when you identify yourself with the breath, it will be a different negotiation.
因为在姿势里，你会带着身体意识去认识你自己，你会说“我是直的”，而实际上，身体才是直的；（你会说）“我是坚实的”，而实际上，身体才是坚实的。因此在姿势中，当你带着身体意识去认识你自己的时候，搞清楚这个肉身的影响力和吸引力；但是，当你带着呼吸意识去认识你自己时，那将是一个完全不同的驾驭模式。
So, get your education here–how the negotiations change, how the considerations change. As a student of yoga, you must be able to identify yourself not only with the body, but with the breath and with the mind!
因此，在此去获得你的教育——驾驭的模式如何改变、顾及的方面如何改变。作为一名瑜伽学子，你必须做到不仅带着这个身体去认识你自己，还要带着呼这个吸和这个头脑。
Then, ‘I am doer of my Virasana’ is antithesis of YOG.
然后，“我是我的英雄坐的做者”就是瑜伽的对立面。
You are supposed to be a beneficiary–subjective entity must be sculptured and carved; if you are a ‘doer’, you are involved in activity of it.
你本就应该是一个受益者——主体必须被雕刻与打磨；如果你是一个“做者”，你就被卷入了它的行为当中。
And you will never get the ‘witnessivity’ of it. In YOG, you are supposed to be witnessing. Therefore, the other day I told you ‘allow the interaction of the body, mind and breath and keep watching interactions’, then you will be soon getting on the track of witnessing phenomena in asanas.
那样的话，你永远都无法获得它“观者身份”，在瑜伽当中 ，你应该一直在旁观。因此，前几天我告诉过你们“要允许身体、头脑、呼吸进行相互交流、要一直看着它们的交流”，然后你将很快驶入“目击”体式中万相的车道。
This is a very important fabric of an asana that you are not a ‘doer’, you are not even ‘doing’, you are not even ‘done’. You are ‘witness’. If you are ‘doer’-‘doing’-‘done’, it is a materialistic culture.
这是一个体式非常重要的质地，即你不是一个“做者”、你甚至没有“在做”、你甚至没有“被做”，你就是一个“目击者”。如果你是“做者”-“在做”-“被做”这些身份，那就是物质主义的文化。
If you are witness of the phenomenon of body-mind-breath interacting with each other, then you get ‘witnessivity’, and that will be（more） closer to the core aspects of YOG.
如果你是身体-头脑-呼吸彼此交流现象的“目击者”，你就会拿到“观者”的身份，那会更加贴近瑜伽的核心层面。
So, I want to first help you overcome certain misunderstanding about ‘yoga as asanas or postures’. We really don’t see the distinguish between the two, ‘posture is asana, asana is posture’ for us, but that is not true. Get this education. Then, you will know what are the dynamics of asanas.
所以，我想首先帮助你们克服某种误解——“瑜伽就是体式或姿势”，我们的确没有分清二者之间的区别，对于我们而言，“姿势就是体式，体式就是姿势”，但那不是真相。去获得这个教育，然后，你就会了解体式专属的行为动态。
Similarly, there is a misconception about Yamas and Niyamas, on which I am going to touch in the next session. Yamas and Niyamas are considered as moral-ethical practices; when in the scheme of Patanjali, when it comes to Yamas and Niyamas, they are not moral-ethical practices, they are not moral-ethical principles. They are called ethico-religious* principles.
同样地，对Yamas和Niyamas（暂且翻译为外戒和内修）也存在着错误认识，这是我在下一讲要触及的内容。Yamas 和Niyamas被认为是品行-道德的修为；而在帕坦伽利的概念中，当说到Yamas 和Niyamas的时候，它们不是品行-道德的修为、它们不是品行-道德的原则，它们被称为道德-宗教的原则。
*译者注：ethico-religious这个词组出现在普尚吉的著作《行为之歌》（YOGASANA–The 18 Maha Kriyas of Yogasana）原著第14页中，意为“道德与宗教密不可分的状态”。 *
This need a ‘dis-illusionment’, because most of us believe these are moral-ethical principles, which are not. This I reserve for the next session: what are Yamas and Niyamas, why they are not moral-ethical practices, why they are not moral-ethical principles.
这需要一个“去除-错觉”（的教育），因为我们大部分人坚信这些是品行-道德的原则，但它们不是。这个我留给下一讲：什么是Yamas和Niyamas、为什么它们不是品行-道德的修为、为什么它们不是品行-道德的原则。
So, thank you for your patience. Namaskar!
所以，感谢你们的耐心，Namaskar!
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